‫ﺍﻟﺼﻠﺢ‬

‫ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺃﻭ ﺍﳋﻄﺄ‬

‫ﺇﻋﺪﺍﺩ‬
‫ﺩ‪ .‬ﺣﺴﲔ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻌﺒﻴﺪﻱ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﳌﺸﺎﺭﻙ ﺑﻘﺴﻢ ﺍﻟﻔﻘﻪ‬
‫ﺑﻜﻠﻴﺔ ﺍﻟﴩﻳﻌﺔ ﺑﺎﻟﺮﻳﺎﺽ‬

‫‪٧٧‬‬ ‫‪‬‬
 ‫ﺍﳌﻘﺪﻣﺔ‬

‫ﺍﳊﻤـﺪ ﷲ ﺍﻟـﺬﻱ ﺟﻌـﻞ ﺍﻹﺻـﻼﺡ ﺑـﲔ ﺍﻟﻨﺎﺱ ﻣـﻦ ﺧـﲑ ﺍﻷﻋﲈﻝ‪،‬‬

‫ﺍﻟﺼﻠﺢ ﻗﻮ ﹰ‬
‫ﻻ‬ ‫ﺭﻏـﺐ ﺃﻣﺘـﻪ ﰲ ﱡ‬‫ﻭﺍﻟﺼـﻼﺓ ﻭﺍﻟﺴـﻼﻡ ﻋﲆ ﻧﺒﻴﻨـﺎ ﳏﻤﺪ ﺍﻟﺬﻱ ﱠ‬
‫ﻭﻓﻌ ﹰ‬
‫ﻼ‪ ،‬ﻭﻋﲆ ﺁﻟﻪ ﺍﻟﻄﻴﺒﲔ‪ ،‬ﻭﺻﺤﺎﺑﺘﻪ ﺍﻟﻐﺮ ﺍﳌﻴﺎﻣﲔ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﺃﺟﻞ ﺍﻷﻋﲈﻝ ﺍﻟﺘـﻲ ﻧﺪﺏ ﺍﻟﴩﻉ ﺇﻟﻴﻬﺎ ﳌﺎ‬ ‫ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻦ ﱢ‬ ‫ﻓـﺈﻥ ﱡ‬
‫ﳛﻘـﻖ ﻣﻦ ﻣﺼﻠﺤﺔ ﺭﺍﺟﺤـﺔ‪ ،‬ﻭﻫﻲ ﺇﺣﻼﻝ ﺍﻟﻮﺋﺎﻡ ﺑـﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻷﳘﻴﺘﻪ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﻗﻀﺎﻳﺎ‬‫ﻭﻋﻈﻢ ﻭﺷـﺄﻧﻪ ﺃﻓﺮﺩﻩ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺒﺎﺏ ﻣﺴـﺘﻘﻞ‪ ،‬ﻭﺧﺼﻮﺍ ﱡ‬
‫ﺍﻟﻘﺘـﻞ ﺑﻤﺰﻳـﺪ ﺑﻴـﺎﻥ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺍﺳـﺘﻨﻘﺎﺫ ﹰﺍ ﻟﻠﻨﻔـﻮﺱ ﻣﻦ ﺍﻟﻘﺘﻞ ﻓﻔﻴـﻪ ﺣﻴﺎﺓ‪،‬‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﻛﲈ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ‬ ‫ﻭﲢﻘﻴﻘ ﹰﺎ ﻟﺘﺸﻮﻑ ﺍﻟﺸﺎﺭﻉ ﺇﱃ ﱡ‬
‫ﻗـﺎﻝ‪» :‬ﻣـﺎ ﺭﺃﻳـﺖ ﺍﻟﻨﺒﻲ ﷺ ﺭﻓﻊ ﺇﻟﻴـﻪ ﳾﺀ ﻓﻴﻪ ﻗﺼـﺎﺹ ﺇﻻ ﺃﻣﺮ ﻓﻴﻪ‬
‫ﺑﺎﻟﻌﻔـﻮ«)‪ ،(١‬ﻭﺇﻥ ﺍﳌﺘﺄﻣـﻞ ﰲ ﻭﺍﻗﻌﻨـﺎ ﻳﻈﻬﺮ ﻟﻪ ﺑﺠﻼﺀ ﻇﻬـﻮﺭ ﻫﺬﻩ ﺍﻟﺒﺎﺩﺭﺓ‬
‫ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﻟﻘﺎﺗـﻞ ﻭﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ ﻓﻘﺪ ﻧﴩ ﰲ ﻭﺳـﺎﺋﻞ ﺍﻹﻋﻼﻡ‬ ‫ﻭﻫـﻲ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﻭﺗﺼﺪﻱ ﻭﻻﺓ ﺍﻷﻣﺮ ﻭﺳﻌﻴﻬﻢ‬ ‫ﺍﳌﺨﺘﻠﻔﺔ ﻛﺜﲑ ﹰﺍ ﻣﻦ ﻗﻀﺎﻳﺎ ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﺍﺑﺘﻐﺎﺀ ﺍﻷﺟﺮ ﻣﻦ ﺍﷲ ﺟﻼ ﻭﻋﻼ ﺣﻴﻨﲈ ﻗﺎﻝ‪!) :‬‬ ‫ﰲ ﺇﲤـﺎﻡ ﻋﻤﻠﻴﺔ ﱡ‬
‫"‪0/.- ,+ *)('&%$#‬‬

‫)‪ (١‬ﺃﺧﺮﺟـﻪ ﺃﺑـﻮﺩﺍﻭﺩ ﰲ ﺳـﻨﻨﻪ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳـﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻹﻣﺎﻡ ﻳﺄﻣـﺮ ﺑﺎﻟﻌﻔﻮ ﰲ ﺍﻟﺪﻡ‬
‫)‪ ،(٦٣٧/٤‬ﻭﺍﻟﻨﺴـﺎﺋﻲ ﰲ ﺍﳌﺠﺘﺒـﻰ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻘﺴـﺎﻣﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻷﻣـﺮ ﺑﺎﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‬
‫)‪ ،(٣٧/٨‬ﻭﺍﺑـﻦ ﻣﺎﺟﺔ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻌﻔـﻮ ﰲ ﺍﻟﻘﺼﺎﺹ )‪ ،(١١٣/٢‬ﻭﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ﰲ ﺍﳌﺴـﻨﺪ )‪ ،(٤٣٧/٢٠‬ﻭﻗﺎﻝ ﻋﻨﻪ ﳏﻘﻘﻮ ﺍﳌﺴـﻨﺪ‪ :‬ﺇﺳـﻨﺎﺩﻩ ﻗﻮﻱ‪ ،‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺭﺟﺎﻝ‬
‫ﺍﻟﺸـﻴﺨﲔ ﻏـﲑ ﻋﺒـﺪﺍﷲ ﺑﻦ ﺑﻜﺮ ﺍﳌـﺰﲏ ﻓﻘﺪ ﺭﻭ￯ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺴـﻨﻦ ﻏـﲑ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﻭﻫﻮ‬
‫ﺻﺪﻭﻕ ﻻ ﺑﺄﺱ ﺑﻪ‪.‬‬

‫‪٧٩‬‬ ‫‪‬‬
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‫ـﴪ ﺍﻹﺣﻴـﺎﺀ ﺑﺘﻔﺴـﲑﺍﺕ ﻛﺜـﲑﺓ ﻣﻨﻬـﺎ‪ :‬ﺃﻥ‬ ‫;( ]ﺍﳌﺎﺋـﺪﺓ‪ .[٣٢ :‬ﻓﻘـﺪ ﹸﻓ ﱢ ﹶ‬
‫ﺍﻹﺣﻴـﺎﺀ ﺑﻤﻦ ﻋﻔـﺎ ﻋﻦ ﻗﺎﺗﻞ ﻭﻟﻴﻪ ﻓﻜﺄﻧﲈ ﺃﺣﻴﺎ ﺍﻟﻨـﺎﺱ ﲨﻴﻌ ﹰﺎ)‪(١‬؛ ﻭﻣﻦ ﻫﻨﺎ‬
‫ﺩﺭﺳـﺖ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﻟﺪﻥ ﺍﳌﺴـﺆﻭﻟﲔ ﰲ ﺍﻟﺪﻭﻟﺔ ﻭﺃﻟﻔﺖ ﳍﺎ ﺍﻟﻠﺠﺎﻥ‬
‫ﻭﺷـﻜﻠﺖ ﳉﺎﻥ ﻹﺻـﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﰲ‬ ‫ﻟﻮﺿـﻊ ﺍﻟﻀﻮﺍﺑﻂ ﻭﺍﻟﺘﻨﻈﻴﲈﺕ‪ ،‬ﹸ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺳﻮﺍﺀ ﻛﺎﻥ‬‫ﺇﻣﺎﺭﺍﺕ ﺍﳌﻨﺎﻃﻖ ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ‪ -‬ﺃﻋﻨﻲ ﱡ‬
‫ﺧﻄﺄ ﹶﺣﺮﻳ ﹰﺎ ﺑﺎﻟﺪﺭﺍﺳـﺔ ﻭﺑﻴﺎﻥ ﺍﳊﻜـﻢ ﰲ ﺟﺰﺋﻴﺎﺗﻪ ﺣﺘﻰ‬ ‫ﻋﻤـﺪ ﹰﺍ ﻋﺪﻭﺍﻧـ ﹰﺎ ﺃﻡ ﹰ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻌﻴﻨ ﹰﺎ ﻟﻠﻤﻜﻠﻔﲔ ﺑﺎﻟﺪﺭﺍﺳـﺔ ﻭﻭﺿﻊ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻭﱂ‬
‫)ﺍﻟﺼﻠﺢ ﻋﲆ‬
‫ﺃﻗﻒ ﻋﲆ ﺩﺭﺍﺳـﺔ ﺧﺎﺻﺔ ﲠﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺇﻻ ﺑﺤﺚ ﺑﻌﻨﻮﺍﻥ‪ :‬ﱡ‬
‫ﻣﺒﺎﻟﻎ ﺑﺎﻫﻈﺔ ﰲ ﻗﻀﺎﻳﺎ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ( ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳌﺤﲈﺩﻱ‪،‬‬
‫ﺍﻟﺼﻠﺢ ﰲ ﻗﻀﺎﻳـﺎ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﻭﺍﳌﺒﺎﻟﻐـﺔ ﰲ ﻋﻮﺽ ﺍﻟﺼﻠﺢ‪،‬‬ ‫ﺗﻨـﺎﻭﻝ ﻓﻴﻪ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺃﻭ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻋﻘﺪﺕ ﺍﻟﻌﺰﻡ ﻋﲆ ﺩﺭﺍﺳـﺔ ﻣﺒﺎﺣـﺚ ﱡ‬
‫ﺍﳋﻄﺄ‪ ،‬ﻭﺭﺳﻤﺖ ﻟﺬﻟﻚ ﺧﻄﺔ ﺑﺤﺚ ﺍﻧﺘﻈﻤﺖ ﰲ ﻣﻘﺪﻣﺔ‪ ،‬ﻭﲤﻬﻴﺪ‪ ،‬ﻭﺳﺒﻌﺔ‬
‫ﻣﺒﺎﺣﺚ‪ ،‬ﻭﺧﺎﲤﺔ‪ ،‬ﻭﻓﻬﺎﺭﺱ‪.‬‬
‫ﻓﺎﳌﻘﺪﻣﺔ ﺗﻀﻤﻨﺖ ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻭﺳﺒﺐ ﺍﺧﺘﻴﺎﺭﻩ ﻭﺍﳍﺪﻑ ﻣﻦ ﺑﺤﺜﻪ‪،‬‬
‫ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻭﺗﻘﺴﻴﲈﺗﻪ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﻭﺣﻜﻤﻪ‪ ،‬ﻭﻓﻴﻪ ﲬﺴﺔ ﻣﻄﺎﻟﺐ‪:‬‬
‫ﺍﻟﺘﻤﻬﻴﺪ‪ :‬ﺣﻘﻴﻘﺔ ﱡ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺼﻠﺢ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﲏ‪ :‬ﺣﻜﻢ ﺍﻟﺼﻠﺢ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‪.‬‬
‫ﺑﺎﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﺮﺍﺩ ﱡ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺑﺎﻟﺼﻠﺢ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺑﲈ ﺯﺍﺩ ﻋﲆ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﱡ‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )‪ ،(٣٥٤/٨‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪.(٤٧/٢‬‬

‫‪‬‬ ‫‪٨٠‬‬
 ‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﺑﲈ ﺯﺍﺩ ﻋﲆ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﲏ‪ :‬ﱡ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﻳﻤﻠﻚ ﺣﻖ ﺍﻟﺼﻠﺢ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺻﻠﺢ ﻭﱄ ﻣﺴﺘﺤﻖ ﺍﻟﺪﻡ ﺍﻟﻘﺎﴏ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﺑﺤﺪ ﻣﻌﲔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﲢﺪﻳﺪ ﺑﺪﻝ ﱡ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻋﺠﺰ ﺍﻟﻘﺎﺗﻞ ﻋﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺒﺪﻝ ﺍﻟﺼﻠﺢ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﲪﻞ ﺍﻟﻌﺎﻗﻠﺔ ﺑﺪﻝ ﺍﻟﺼﻠﺢ‪.‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪:‬‬
‫‪ .١‬ﺻﻮﺭﺕ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺮﺍﺩ ﺑﺤﺜﻬﺎ ﺣﺘﻰ ﻳﺘﻀﺢ ﺍﳌﻘﺼﻮﺩ ﲠﺎ‪.‬‬
‫‪ .٢‬ﺑﻴﻨﺖ ﺍﻻﺗﻔﺎﻕ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻭﺛﻘﺖ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻣﺮﺍﺟﻌﻪ‪.‬‬
‫‪ .٣‬ﺫﻛـﺮﺕ ﺧﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴـﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﻣـﻦ ﻛﺘﺐ ﺍﳌﺬﺍﻫﺐ‬
‫ﺍﻷﺭﺑﻌـﺔ ﺍﳌﺸـﻬﻮﺭﺓ‪ ،‬ﻭﺭﺟﻌـﺖ ﰲ ﻛﻞ ﻣﺬﻫـﺐ ﺇﱃ ﻣﺮﺍﺟﻌﻬـﻢ‬
‫ﺍﻷﺻﻠﻴﺔ‪.‬‬
‫‪ .٤‬ﺭ ﹼﻗﻤﺖ ﺍﻵﻳﺎﺕ ﺑﺬﻛﺮ ﺭﻗﻢ ﺍﻵﻳﺔ ﻭﺍﺳﻢ ﺍﻟﺴﻮﺭﺓ‪.‬‬
‫ﺧﺮﺟﺖ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﺑﺬﻛﺮ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺸـﺄﻥ ﰲ ﺣﻜﻤﻬﺎ‪،‬‬ ‫‪ .٥‬ﹼ‬
‫ﹴ‬
‫ﺣﻴﻨﺌﺬ ﺑﺎﻟﻌﺰﻭ ﻓﻘﻂ‪.‬‬ ‫ﻣﺎ ﱂ ﺗﻜﻦ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻭ ﺃﺣﺪﳘﺎ ﻓﺄﻛﺘﻔﻲ‬
‫‪ .٦‬ﺧﺘﻤﺖ ﺍﻟﺒﺤﺚ ﺑﺨﺎﲤﺔ ﺗﻀﻤﻨﺖ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬
‫‪ .٧‬ﺫﻛﺮﺕ ﻓﻬﺮﺳ ﹰﺎ ﻟﻠﻤﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﻭﺁﺧﺮ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ‪.‬‬
‫ﻭﺃﺧـﲑ ﹰﺍ ﺃﺳـﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻊ ﺑـﻪ‪ ،‬ﻭﺃﻥ ﳚﻌﻠـﻪ ﺧﺎﻟﺼ ﹰﺎ ﻟﻮﺟﻬـﻪ ﺍﻟﻜﺮﻳﻢ‬
‫ﻭﺻﲆ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﲆ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪،،،‬‬
‫ﺍﻟﺒﺎﺣﺚ‬

‫‪٨١‬‬ ‫‪‬‬
 ‫ﲤﻬﻴﺪ‬
‫ﺍﻟﺼﻠﺢ ﻭﺣﻜﻤﻪ‬
‫ﺣﻘﻴﻘﺔ ﱡ‬

‫ﻭﻓﻴﻪ ﲬﺴﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﺼﻠﺢ‬

‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ‪:‬‬

‫ﺍﻟﺼﻠـﺢ ﰲ ﺍﻟﻠﻐـﺔ ‪-‬ﺑﻀﻢ ﺍﻟﺼﺎﺩ‪ -‬ﺍﻟﺴـﻠﻢ ﻭﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﻫﻮ ﺍﺳـﻢ ﻣﻦ‬ ‫ﱡ‬
‫ﺍﻟﺼﻼﺡ‪ ،‬ﻭﺍﻟﺼﻼﺡ ﺧﻼﻑ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺻﻄﻠﺢ ﺍﻟﻘﻮﻡ ﺯﺍﻝ ﻣﺎ ﺑﻴﻨﻬﻢ‬
‫ﻣـﻦ ﺧـﻼﻑ‪ ،‬ﻭﺃﺻﻠﺢ ﺍﻟـﴚﺀ ﺃﺯﺍﻝ ﻓﺴـﺎﺩﻩ‪ ،‬ﻭﺃﺻﻠﺢ ﺑـﲔ ﺍﻻﺛﻨﲔ ﺃﺯﺍﻝ‬
‫ﻣـﺎ ﺑﻴﻨﻬـﲈ ﻣﻦ ﻋﺪﺍﻭﺓ ﻭﺷـﻘﺎﻕ‪ ،‬ﻓﺄﺻﻞ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻠﻐﺔ ﻗﺎﺋﻢ ﻋﲆ ﺍﻟﺴـﻠﻢ‬
‫ﻭﺍﻟﺘﻮﻓﻴـﻖ ﻭﻗﻄﻊ ﺍﳌﻨﺎﺯﻋﺔ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ؛ ﻟﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪» :‬ﺍﻟﺼﺎﺩ‬
‫ﻭﺍﻟﻼﻡ ﻭﺍﳊﺎﺀ ﺃﺻﻞ ﻭﺍﺣﺪ ﻳﺪﻝ ﻋﲆ ﺧﻼﻑ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺻﻠﺢ ﺍﻟﴚﺀ‬
‫ﻳﺼﻠﺢ ﺻﻠﻮﺣ ﹰﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺻﻠﺢ ‪-‬ﺑﻔﺘﺢ ﺍﻟﻼﻡ‪.(١)«-‬‬
‫ﻭﺻﻠـﺢ ﺧـﻼﻑ ﻓﺴـﺪ‪ ،‬ﻭﺃﺻﻠﺤﺖ ﺑﲔ ﺍﻟﻘـﻮﻡ ﻭ ﱠﻓﻘﺖ ﺑﻴﻨﻬـﻢ‪ ،‬ﻭﻗﺎﻝ‬
‫»ﺍﻟﺼﻠـﺢ ﰲ ﺍﻟﻠﻐـﺔ ﺍﺳـﻢ ﻣـﻦ ﺍﳌﺼﺎﳊﺔ ﻭﻫـﻲ ﺍﳌﺼﺎﳊﺔ ﺑﻌﺪ‬
‫ﺍﳉﺮﺟـﺎﲏ‪ :‬ﱡ‬
‫ﺍﳌﻨﺎﺯﻋﺔ«)‪.(٢‬‬
‫)‪ (١‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٣٠٣/٣‬‬
‫)‪ (٢‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪) ،‬ﺹ‪.(١٧٦‬‬

‫‪‬‬ ‫‪٨٢‬‬
 ‫ﻭﺍﻟﺼﻠﺢ ﺇﳖﺎﺀ ﺍﳋﺼﻮﻣﺔ‪ ،‬ﻭﺇﳖﺎﺀ ﺣﺎﻟﺔ ﺍﳊﺮﺏ‪ ،‬ﻭﺍﻟﺴـﻠﻢ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ‬
‫ﱡ‬
‫ﺍﻟﺼﻼﺡ ﻭﻫﻮ ﺍﺳﺘﻘﺎﻣﺔ ﺍﳊﺎﻝ)‪.(١‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ‪:‬‬
‫ـﺮ ﹶﻑ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﻨـﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺘﻌﺮﻳﻔﺎﺕ ﻣﺘﻘﺎﺭﺑـﺔ‪ ،‬ﻓﻌﺮﻓﻪ ﺍﳊﻨﻔﻴﺔ ﺑﺄﻧﻪ‪:‬‬ ‫ﹸﻋ ﱢ‬
‫ﻓﺎﻟﺼﻠﺢ ﻋﻘﺪ ﻣـﻦ ﺍﻟﻌﻘﻮﺩ ﻳﺮﻓﻊ‬ ‫ﻋﻘـﺪ ﻳﺮﻓـﻊ ﺍﻟﻨﺰﺍﻉ ﻭﻳﻘﻄـﻊ ﺍﳋﺼﻮﻣـﺔ‪ ،‬ﱡ‬
‫ﺍﻟﻨـﺰﺍﻉ ﺑـﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ‪ ،‬ﻭﺫﻟـﻚ ﺑﱰﺍﺿﻴﻬـﲈ‪ ،‬ﻭﻳﺰﻳﻞ ﺍﳋﺼﻮﻣـﺔ ﺑﻴﻨﻬﲈ‬
‫ﺣﻴﺚ ﻭﻗﻊ ﺍﻟﱰﺍﴈ ﺑﲔ ﺍﻟﻄﺮﻓﲔ)‪.(٢‬‬
‫»ﺍﻟﺼﻠﺢ ﻫﻮ‬
‫ﻭﺟـﺎﺀ ﰲ ﺍﳌـﺎﺩﺓ )‪ (١٥٣١‬ﻣﻦ ﳎﻠـﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺪﻟﻴـﺔ‪ :‬ﱡ‬
‫ﻋﻘﺪ ﻳﺮﻓﻊ ﺍﻟﻨﺰﺍﻉ ﺑﺎﻟﱰﺍﴈ‪ ،‬ﻭﻳﻨﻌﻘﺪ ﺑﺎﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ«)‪.(٣‬‬
‫ﻓﺎﻟﺼﻠﺢ ﻫﻮ ﻋﻘﺪ ﻳﺮﻓﻊ ﺍﻟﻨﺰﺍﻉ ﺑﺎﻟﱰﺍﴈ ﺑﲔ ﺍﳌﺘﺼﺎﳊﲔ‪.‬‬
‫ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﻓﻬﻮ‪ :‬ﺍﻧﺘﻘﺎﻝ ﻋﻦ ﺣﻖ ﺃﻭ ﺩﻋﻮ￯ ﺑﻌﻮﺽ ﻟﺮﻓﻊ‬
‫ﺃﻣﺎ ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﻭﻏﺎﻳﺘﻪ ﻭﺍﳊﻜﻤﺔ‬
‫ﻧـﺰﺍﻉ ﺃﻭ ﺧﻮﻑ ﻭﻗﻮﻋﻪ ‪ .‬ﻓﻘـﺪ ﺫﻛﺮﻭﺍ ﻣﺎﻫﻴﺔ ﱡ‬
‫)‪(٤‬‬

‫ﻣﻨﻪ)‪.(٥‬‬
‫ﻭﻋﺮﻓﻪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﺄﻧﻪ‪» :‬ﺍﻟﻌﻘﺪ ﺍﻟﺬﻱ ﺗﻨﻘﻄﻊ ﺑﻪ ﺧﺼﻮﻣﺔ ﺍﳌﺘﺨﺎﺻﻤﲔ«)‪.(٦‬‬
‫ﱠ‬
‫)‪ (١‬ﺍﻟﺼﺤﺎﺡ )‪ ،(٣٨٣/١‬ﻟﺴـﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٥١٦/٢‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳌﺤﻴﻂ )‪ ،(٢٣٥/١‬ﺍﳌﺼﺒﺎﺡ‬
‫ﺍﳌﻨـﲑ )‪ ،(٣٤٥/١‬ﺃﺳـﺎﺱ ﺍﻟﺒﻼﻏﺔ‪) ،‬ﺹ‪ ،(٢٥٧‬ﳐﺘـﺎﺭ ﺍﻟﺼﺤـﺎﺡ‪) ،‬ﺹ‪ ،(٣٦٧‬ﺍﳌﻌﺠﻢ‬
‫ﺍﻟﻮﺳـﻴﻂ )‪ ،(٥٢٠/١‬ﺍﳌﻐـﺮﺏ‪) ،‬ﺹ‪ ،(٢٧٠‬ﺃﻧﻴـﺲ ﺍﻟﻔﻘﻬـﺎﺀ‪) ،‬ﺹ‪ ،(٢٤٥‬ﺍﻟﻘﺎﻣـﻮﺱ‬
‫ﺍﻟﻔﻘﻬﻲ‪) ،‬ﺹ‪ ،(٢١٤‬ﺍﻟﻜﻠﻴﺎﺕ‪) ،‬ﺹ‪ ،(٥٦٠‬ﻃﻠﺒﺔ ﺍﻟﻄﻠﺒﺔ‪) ،‬ﺹ‪.(٢٩٤‬‬
‫)‪ (٢‬ﻓﺘـﺢ ﺍﻟﻘﺪﻳـﺮ )‪ ،(٢٣/٧‬ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﻣﻊ ﺣﺎﺷـﻴﺔ ﺍﺑـﻦ ﻋﺎﺑﺪﻳـﻦ )‪ ،(٤٠٥/٨‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ‬
‫)‪ ،(٢٥٥/٧‬ﺃﻧﻴﺲ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪ ،(٢٤٥‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪) ،‬ﺹ‪.(١٧٦‬‬
‫)‪ (٣‬ﺩﺭﺭ ﺍﳊﻜﺎﻡ ﴍﺡ ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ )‪.(٧/٤‬‬
‫)‪ (٤‬ﴍﺡ ﺣﺪﻭﺩ ﺍﺑﻦ ﻋﺮﻓﺔ )‪.(٤٢١/٢‬‬
‫)‪ (٥‬ﴍﺡ ﺍﳋﺮﳾ )‪.(٢/٦‬‬
‫)‪ (٦‬ﺭﻭﺿـﺔ ﺍﻟﻄﺎﻟﺒـﲔ )‪ ،(٤٢٧/٣‬ﳖﺎﻳـﺔ ﺍﳌﺤﺘـﺎﺝ )‪ ،(٣٨٢/٤‬ﻣﻐﻨـﻲ ﺍﳌﺤﺘـﺎﺝ )‪،(١٧٧/٢‬‬
‫ﺣﺎﺷﻴﺘﺎ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٣٠٦/٢‬‬

‫‪٨٣‬‬ ‫‪‬‬
‫ﺍﻟﺼﻠـﺢ ﺑﺎﻧﻘﻄﺎﻉ ﺍﳋﺼﻮﻣﺔ‬
‫ﻓﻘـﺪ ﺫﻛﺮﻭﺍ ﰲ ﺍﻟﺘﻌﺮﻳـﻒ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻋﻘﺪ ﱡ‬
‫ﻭﺣﻠﻮﻝ ﺍﻟﺼﻼﺡ‪.‬‬
‫ﻭﻋﺮﻓـﻪ ﺍﳊﻨﺎﺑﻠـﺔ ﺑﺄﻧـﻪ‪» :‬ﻣﻌﺎﻗـﺪﺓ ﻳﺘﻮﺻـﻞ ﲠـﺎ ﺇﱃ ﺍﻹﺻـﻼﺡ ﺑـﲔ‬
‫ﱠ‬
‫ﺍﳌﺨﺘﻠﻔﲔ« ‪.‬‬
‫)‪(١‬‬

‫ﻭﺑﺎﻟﻨﻈـﺮ ﰲ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﰲ ﺍﳌﺬﺍﻫـﺐ ﺍﻷﺭﺑﻌﺔ ﻓﻬﻲ ﻣﺘﻔﻘﺔ ﻋﲆ ﺃﻥ‬

‫ﺍﻟﺼﻠـﺢ ﻋﻘﺪ ﻳﻘﺼﺪ ﺑﻪ ﺭﻓﻊ ﺍﻟﻨﺰﺍﻉ ﺑـﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻭﺍﻧﻘﻄﺎﻉ ﺍﳋﺼﻮﻣﺔ‬ ‫ﱡ‬
‫ﺑﻴﻨﻬـﲈ؛ ﻓﻴﺤـﻞ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻨﻬـﺎ ﺍﳌﻮﺍﻓﻘـﺔ ﻭﺍﳌﺴـﺎﳌﺔ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻓﻴﻈﻬـﺮ ﺑﺬﻟﻚ‬
‫ﺍﻟﻌﻼﻗـﺔ ﺑـﲔ ﺍﳌﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺼﻠﺢ ﻭﺑﲔ ﻣﻌﻨـﺎﻩ ﰲ ﺍﻟﴩﻉ ﻭﻫﻮ ﺍﻧﻘﻄﺎﻉ‬
‫ﺍﻟﻨﺰﺍﻉ‪ ،‬ﻭﻟﻴﺲ ﺑﻴﻨﻬﺎ ﺍﺧﺘﻼﻑ ﰲ ﺍﳌﻌﻨﻰ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ ﺍﺧﺘﻼﻑ ﻟﻔﻈﻲ‪ ،‬ﻭﻳﻈﻬﺮ‬
‫ﺑﺬﻟﻚ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺼﻠﺢ ﻭﻣﻌﻨﺎﻩ ﺍﻻﺻﻄﻼﺣﻲ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﲏ‬
‫ﺣﻜﻢ ﺍﻟﺼﻠﺢ‬

‫ﺍﻟﺼﻠﺢ ﻗﻄﻊ ﺍﻟﻨﺰﺍﻉ ﻭﺍﻟﺸـﻘﺎﻕ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ‪ ،‬ﺻﺎﺭ‬ ‫ﳌﺎ ﻛﺎﻧﺖ ﻏﺎﻳﺔ ﱡ‬

‫ﻣﻨﺪﻭﺑـ ﹰﺎ ﺇﻟﻴـﻪ ﻭﻣﺄﻣﻮﺭ ﹰﺍ ﺑـﻪ ﰲ ﺍﳉﻤﻠﺔ ﻣﻦ ﺣﻴﺚ ﺍﻷﺻﻞ؛ ﳌﺎ ﻳﺸـﺘﻤﻞ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻠﺢ ﻭﻋﻈﻴﻢ‬‫ﻣﻦ ﺇﻃﻔﺎﺀ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺸﺤﻨﺎﺀ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ‪ ،‬ﻭﻷﳘﻴﺔ ﱡ‬
‫ﻧﻔﻌﻪ ﻭﻓﺎﺋﺪﺗﻪ ﺭﺧﺺ ﻓﻴﻪ ﺑﺎﻟﻜﺬﺏ ﻛﲈ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻋﻘﺒﺔ‬
‫ﺑﻦ ﺃﰊ ﻣﻌﻴﻂ ﻗﺎﻟﺖ‪ :‬ﺳـﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻳﻘﻮﻝ‪» :‬ﻟﻴﺲ ﺍﻟﻜﺬﺍﺏ‬
‫ﺍﻟـﺬﻱ ﻳﺼﻠﺢ ﺑﲔ ﺍﻟﻨـﺎﺱ)‪ (٢‬ﻓﻴﻨﻤﻲ ﺧﲑ ﹰﺍ ﺃﻭ ﻳﻘﻮﻝ ﺧـﲑ ﹰﺍ«)‪ .(٣‬ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫)‪ (١‬ﺍﳌﻐﻨﻲ )‪ ،(٥/٧‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٢٧٦/٨‬ﴍﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪.(٤٠٧/٢‬‬
‫)‪ (٢‬ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﻛﴪ ﺍﳌﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﻳﺒﻠﻎ ﺗﻘﻮﻝ‪ :‬ﻧﻤﻴﺖ ﺍﳊﺪﻳﺚ ﺃﻧﻤﻴﻪ ﺇﺫﺍ ﺑﻠﻐﺘﻪ ﻋﲆ ﻭﺟﻪ ﺍﻹﺻﻼﺡ‬
‫ﻭﻃﻠﺐ ﺍﳋﲑ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٩٩/٥‬‬
‫)‪ (٣‬ﺃﺧﺮﺟـﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﺻﺤﻴﺤـﻪ ﻭﺍﻟﻠﻔﻆ ﻟـﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻠـﺢ‪ ،‬ﺑﺎﺏ‪ :‬ﻟﻴﺲ ﺍﻟﻜـﺎﺫﺏ ﺍﻟﺬﻱ‬
‫ﻳﺼﻠﺢ ﺑﲔ ﺍﻟﻨﺎﺱ )‪ ،(٢٩٩/٥‬ﻭﻣﺴـﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ‬
‫ﲢﺮﻳﻢ ﺍﻟﻜﺬﺏ ﻭﺑﻴﺎﻥ ﺍﳌﺒﺎﺡ ﻣﻨﻪ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﴩﺡ ﺍﻟﻨﻮﻭﻱ )‪.(٤٠٣/٨‬‬

‫‪‬‬ ‫‪٨٤‬‬
 ‫ﻻ ﰲ ﺛﻼﺙ‪:‬‬ ‫ﻳﺮﺧﺺ ﰲ ﳾﺀ ﳑﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﺇ ﱠ‬ ‫ﳌﺴﻠﻢ ﻗﺎﻟﺖ‪» :‬ﻭﱂ ﺃﺳﻤﻌﻪ ﹼ‬
‫ﺍﳊﺮﺏ‪ ،‬ﻭﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻭﺣﺪﻳﺚ ﺍﳌﺮﺃﺓ‬
‫ﺯﻭﺟﻬـﺎ«)‪ .(١‬ﻭﻧﻘـﻞ ﺍﻟﻨـﻮﻭﻱ ﺃﻧـﻪ ﻻ ﺧﻼﻑ ﰲ ﺟـﻮﺍﺯ ﺍﻟﻜـﺬﺏ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺤﺮﻡ ﻧﻈـﺮ ﹰﺍ ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺍﳋﲑ‪،‬‬
‫ﺍﻟﺼـﻮﺭﺓ ‪ ،‬ﻓﻘـﺪ ﺭﺧﺺ ﰲ ﺍﻟﻜﺬﺏ ﹼ‬
‫)‪(٢‬‬

‫ﺍﻟﺼﻠﺢ ﺟﺎﺋﺰ ﻭﻣﴩﻭﻉ ﰲ ﺍﳉﻤﻠﺔ‬ ‫ﻭﻳﺼﻠﺢ ﺑﲔ ﺍﳌﺘﺒﺎﻏﻀﲔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﱡ‬

‫ﺑﺪﻻﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻷﺛﺮ ﻭﺍﻹﲨﺎﻉ‪.‬‬
‫ﻓﻤـﻦ ﺍﻟﻜﺘﺎﺏ ﻗﻮﻝ ﺍﷲ ﺟﻼ ﻭﻋﻼ‪( ' & % $ # ") :‬‬
‫) * ‪] (...1 0 / . - , +‬ﺍﻟﻨﺴﺎﺀ‪.[١١٤ :‬‬
‫ﻭﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪] (...2 1) :‬ﺍﻟﻨﺴﺎﺀ‪.[١٢٨ :‬‬
‫ﻭﻣـﻦ ﺍﻟﺴـﻨﺔ ﻓﻘﺪ ﻓﻌﻠـﻪ ﺍﻟﻨﺒﻲ ﷺ ﺣـﲔ ﺃﺻﻠﺢ ﺑﲔ ﻧﺎﺱ ﻣـﻦ ﺑﻨﻲ ﻋﻤﺮﻭ‬
‫ﺍﻟﺼﻠﺢ‬ ‫ﺍﺑـﻦ ﻋﻮﻑ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺃﻥ ﺍﻟﻨﺒﻲ ﺑﺎﴍ ﱡ‬
‫)‪(٣‬‬

‫»ﺍﻟﺼﻠـﺢ ﺟﺎﺋـﺰ ﺑﲔ ﺍﳌﺴـﻠﻤﲔ ﺇﻻ ﺻﻠﺤ ﹰﺎ ﺃﺣـﻞ ﺣﺮﺍﻣ ﹰﺎ‬

‫ﺑﻨﻔﺴـﻪ‪ ،‬ﻭﻗـﺎﻝ ﷺ‪ :‬ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﻭﻣﴩﻭﻋﻴﺘﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ‬ ‫ﺃﻭ ﺣـﺮﻡ ﺣﻼ ﹰﻻ« ‪ ،‬ﻓﻬﺬﺍ ﺩﻟﻴـﻞ ﻋﲆ ﺟﻮﺍﺯ ﱡ‬
‫)‪(٤‬‬

‫ﺃﻛﱪ ﺍﻟﻌﻘﻮﺩ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺃﺑﻮﳛﻴﻰ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺇﻧﻪ ﺳـﻴﺪ ﺍﻷﺣﻜﺎﻡ‬
‫)‪ (١‬ﺧﺮﺟﻬﺎ ﻣﺴﻠﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ )‪.(٤٠٤-٤٠٣/٨‬‬
‫)‪ (٢‬ﴍﺡ ﺍﻟﻨﻮﻭﻱ ﻟﺼﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٤٠٤/٨‬‬
‫)‪ (٣‬ﺧﺮﺟـﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﺻﺤﻴﺤـﻪ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻠﺢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟـﺎﺀ ﰲ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻊ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٩٧/٥‬‬
‫)‪ (٤‬ﺃﺧﺮﺟـﻪ ﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺳـﻨﻨﻪ ﲠﺬﺍ ﺍﻟﻠﻔﻆ ﻣـﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﻛﺘـﺎﺏ‪ :‬ﺍﻷﻗﻀﻴﺔ‪ ،‬ﺑﺎﺏ‪:‬‬
‫ﺍﻟﺼﻠﺢ )‪ ،(١٩/٤‬ﻭﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ«‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻷﻗﻀﻴﺔ‬ ‫ﱡ‬
‫)‪ ،(٦٣٤/٣‬ﻭﺍﳊﺎﻛـﻢ ﰲ ﺍﳌﺴـﺘﺪﺭﻙ ﻭﻗـﺎﻝ‪» :‬ﺭﻭﺍﺓ ﻫـﺬﺍ ﺍﳊﺪﻳـﺚ ﻣﺪﻳﻨـﻮﻥ ﻭﱂ ﳜﺮﺟـﺎﻩ«‪،‬‬
‫ﻭﺍﻟﺼﻠﺢ ﺟﺎﺋـﺰ )‪ ،(٤٩/٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ‬
‫ﻛﺘـﺎﺏ‪ :‬ﺍﻟﺒﻴـﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳌﺴـﻠﻤﻮﻥ ﻋﲆ ﴍﻭﻃﻬـﻢ ﱡ‬
‫ﺍﻟﺼﻠﺢ )‪ ،(٦٣/٦‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴـﻦ ﻛـﲈ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴـﻞ)‪،(٢٥١/٥‬‬ ‫ﺳـﻨﻨﻪ‪ ،‬ﻛﺘـﺎﺏ‪ :‬ﱡ‬
‫ﻭﻗـﺪ ﺭﻭﻱ ﻫـﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻕ ﻣﺘﻌﺪﺩﺓ ﻳﻘﻮﻱ ﺑﻌﻀﻬﺎ ﺑﻌﻀ ﹰﺎ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺷـﻴﺦ ﺍﻹﺳـﻼﻡ‪:‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺳـﺎﻧﻴﺪ ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﺎ ﺿﻌﻴﻔ ﹰﺎ‪ -‬ﻓﺎﺟﺘﲈﻋﻬﺎ ﻣﻦ ﻃﺮﻕ ﻳﺸﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀ ﹰﺎ‪،‬‬
‫ﺍﻟﻔﺘﺎﻭ￯ )‪.(١٤٧/٢٩‬‬

‫‪٨٥‬‬ ‫‪‬‬
‫ﻷﻧـﻪ ﳚﺮﻱ ﰲ ﻋﻘﻮﺩ ﻛﺜـﲑﺓ)‪ ،(١‬ﻭﳑﺎ ﻳﺆﻛﺪ ﻗﻄﻌﻪ ﻟﻠﻨﺰﺍﻉ ﻭﺍﻟﺸـﻘﺎﻕ ﻗﻮﻝ ﻋﻤﺮ‬
‫‪» :‬ﺭ ﹼﺩﻭﺍ ﺍﳋﺼـﻮﻡ ﺣﺘـﻰ ﻳﺼﻄﻠﺤـﻮﺍ؛ ﻓﺈﻥﱠ ﻓﺼـﻞ ﺍﻟﻘﻀﺎﺀ ﳛـﺪﺙ ﺑﻴﻨﻬﻢ‬
‫ﺍﻟﻀﻐﺎﺋـﻦ«)‪(٢‬؛ ﺃﻱ‪ :‬ﺍﴏﻓﻮﺍ ﺍﻟﺬﻳﻦ ﺟﺎﺅﻭﺍ ﻟﻠﺘﺨﺎﺻﻢ ﻟﻴﺼﻄﻠﺤﻮﺍ؛ ﻓﺈﻥ ﻗﻄﻊ‬
‫ﺍﻟﺼﻠﺢ ﻓﻴﻪ ﺇﺯﺍﻟﺔ‬
‫ﺍﳊﻜـﻢ ﻗﺪ ﻳﻈﻬﺮ ﺑﻴﻨﻬﻢ ﺍﻷﺣﻘـﺎﺩ ﻭﺍﻟﻀﻐﺎﺋﻦ‪ ،‬ﳑﺎ ﻳﺆﻛـﺪ ﺃﻥ ﱡ‬
‫ﻟﻸﺣﻘـﺎﺩ ﻭﺍﻟﻀﻐﺎﺋـﻦ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤـﲔ)‪ .(٣‬ﻟﺬﺍ ﺍﺗﻔﻖ ﺃﻫـﻞ ﺍﻟﻌﻠﻢ ﻋﲆ ﺟﻮﺍﺯ‬
‫ﺍﻟﺼﻠـﺢ ﻭﺇﺑﺎﺣﺘﻪ ﺑﺎﻟـﴩﻉ)‪ ،(٤‬ﻭﺫﻟﻚ ﺣﻴﻨﲈ ﻳﻜﻮﻥ ﺻﻠﺤ ﹰﺎ ﻋـﺎﺩ ﹰﻻ ﻳﻘﻊ ﻣﻮﻗﻌﻪ‬
‫ﱡ‬
‫ﺑﺎﻟﻨﻈـﺮ ﻟﻠﺠﺎﲏ‪ ،‬ﻭﻛﻮﻧـﻪ ﻣﻌﺮﻭﻓ ﹰﺎ ﺑﺎﻟﺼﻼﺡ ﻭﺍﻻﺳـﺘﻘﺎﻣﺔ‪ ،‬ﻭﲢـﺮﺯﻩ ﻣﻦ ﺩﻣﺎﺀ‬
‫ﺿﺪ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻳﺪﻓﻌﻪ‬‫ﺍﻟﻨﺎﺱ ﻭﺣﻘﻮﻗﻬﻢ‪ ،‬ﻟﻜﻦ ﻭﻗﻌﺖ ﻣﻨﻪ ﺯﻟﺔ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﱠ‬
‫ﺍﻟﺼﻠﺢ ﺇﱃ ﺍﻟﺘﲈﺩﻱ ﰲ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺘﻌﺪﻱ ﻋﲆ ﺩﻣﺎﺀ ﺍﻟﻨﺎﺱ ﻭﺃﻣﻮﺍﳍﻢ؛ ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﱡ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺣﻘﻪ ﻣﻨﺪﻭﺑ ﹰﺎ‪ ،‬ﺑﻞ ﻳﻄﺒﻖ ﺑﺤﻘﻪ ﺍﻟﻘﺼﺎﺹ ﻟﻴﻜﻮﻥ ﻋﱪﺓ ﻟﻐﲑﻩ‪.‬‬ ‫ﱡ‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‬

‫ﺫﻛـﺮ ﺍﷲ ‪-‬ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﰲ ﻛﺘﺎﺑـﻪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻘﺘـﻞ ﺍﳋﻄﺄ‪ ،‬ﻭﺍﻟﻘﺘﻞ‬

‫ﺍﻟﻌﻤـﺪ ﻓﻘـﺎﻝ‪] (...( ' & % $ # " !) :‬ﺍﻟﻨﺴـﺎﺀ‪:‬‬

‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﻟﴩﻗﺎﻭﻱ ﻋﲆ ﲢﻔﺔ ﺍﻟﻄﻼﺏ )‪.(٦٤/٢‬‬

‫)‪ (٢‬ﺃﺧﺮﺟـﻪ ﺍﺑﻦ ﺃﰊ ﺷـﻴﺒﺔ ﰲ ﺍﳌﺼﻨـﻒ‪ ،‬ﻛﺘﺎﺏ‪:‬ﺍﻟﺒﻴﻮﻉ ﻭﺍﻷﻗﻀﻴﺔ ﺑﺮﻗـﻢ )‪،(٢١٣/٧) (٢٩٣٨‬‬
‫ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴـﻨﻦ ﺍﻟﻜـﱪ￯‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻠﺢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟـﺎﺀ ﰲ ﺍﻟﺘﺤﻠﻞ‪ ،‬ﻭﻣﺎ ﳛﺘﺞ ﺑﻪ ﻣﻦ‬
‫ﺍﻟﺼﻠـﺢ ﻋﻦ ﺍﻹﻧـﻜﺎﺭ‪ ،‬ﻭﻗـﺎﻝ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ ﻣﻨﻘﻄﻌﺔ ﻋـﻦ ﻋﻤـﺮ )‪ ،(٦٦/٦‬ﻭﺃﺧﺮﺟﻪ‬ ‫ﺃﺟـﺎﺯ ﱡ‬
‫ﹰ‬
‫ﺃﺻـﻼ؛ ﻷﻥ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﺍﺑـﻦ ﺣـﺰﻡ ﰲ ﺍﳌﺤﲆ‪ ،‬ﺃﺣـﻜﺎﻡ ﺍﻟﺼﻠﺢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫـﺬﺍ ﻻ ﻳﺼﺢ ﻋﻦ ﻋﻤﺮ‬
‫ﻣـﻦ ﻃﺮﻳـﻖ ﳏﺎﺭﺏ ﺑـﻦ ﺩﺛﺎﺭ‪ ،‬ﻭﳏـﺎﺭﺏ ﱂ ﻳـﺪﺭﻙ ﻋﻤﺮ‪ ،‬ﻭﳏـﺎﺭﺏ ﺛﻘﺔ ﻓﻬﻮ ﻣﺮﺳـﻞ‪ ،‬ﺍﳌﺤﲆ‬
‫)‪ ،(١٦٤/٨‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺪﺍﻟﱪ ﰲ ﺍﻻﺳﺘﺬﻛﺎﺭ )‪.(٣٣/١٨‬‬
‫)‪ (٣‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٤٠/٦‬ﻃﻠﺒﺔ ﺍﻟﻄﻠﺒﺔ‪) ،‬ﺹ‪ ،(٢٩٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﲆ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ‬
‫)‪.(١٢٨/٥‬‬
‫)‪ (٤‬ﺍﳊـﺎﻭﻱ ﺍﻟﻜﺒـﲑ )‪ ،(٣٥/٨‬ﺍﳌﻐﻨـﻲ )‪ ،(٥/٧‬ﻣﻐﻨـﻲ ﺍﳌﺤﺘـﺎﺝ )‪ ،(١٧٧/٢‬ﻛﺸـﺎﻑ ﺍﻟﻘﻨﺎﻉ‬
‫)‪.(٢٧٦/٨‬‬

‫‪‬‬ ‫‪٨٦‬‬
 ‫)‪(...g f e d c‬‬ ‫‪ [٩٢‬ﺍﻵﻳـﺔ‪ ،‬ﺛـﻢ ﻗـﺎﻝ‪:‬‬
‫ﺛﻢ ﺍﺗﻔـﻖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋـﲆ ﺃﻥ ﺍﻟﻘﺘﻞ ﺍﻟﺬﻱ ﳚﺐ‬ ‫]ﺍﻟﻨﺴـﺎﺀ‪ [٩٣ :‬ﺍﻵﻳـﺔ‪ ،‬ﻭﻣـﻦ ﱠ‬
‫ﺑـﻪ ﺍﻟﻘﺼﺎﺹ ﻫـﻮ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‪ ،‬ﻗـﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪» :‬ﺃﲨـﻊ ﺍﻟﻌﻠﲈﺀ ﻋﲆ ﺃﻥ‬
‫ﺍﻟﻘـﻮﺩ ﻻ ﳚﺐ ﺇ ﱠ‬
‫ﻻ ﺑﺎﻟﻌﻤﺪ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺑﻴﻨﻬـﻢ ﰲ ﻭﺟﻮﺑﻪ ﺑﺎﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺇﺫﺍ‬
‫ﺍﺟﺘﻤﻌـﺖ ﴍﻭﻃﻪ ﺧﻼﻓ ﹰﺎ«)‪ ،(١‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺷـﺪ‪» :‬ﻭﺃﻣﺎ ﺻﻔﺔ ﺍﻟﺬﻱ ﳚﺐ‬
‫ﺑﻪ ﺍﻟﻘﺼﺎﺹ ﻓﺎﺗﻔﻘﻮﺍ ﻋﲆ ﺃﻧﻪ ﺍﻟﻌﻤﺪ«)‪.(٢‬‬
‫ﻭﺑﻨـﺎﺀ ﻋـﲆ ﺫﻟـﻚ ﻓﻼ ﺑـﺪ ﻣـﻦ ﻣﻌﺮﻓﺔ ﻣﻌﻨـﻰ ﺍﻟﻘﺘـﻞ ﺍﻟﻌﻤـﺪ ﺍﳌﻮﺟﺐ‬
‫ﻟﻠﻘﺼـﺎﺹ‪ ،‬ﻭﺫﻟـﻚ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺫﻛـﺮﻭﺍ ﻋﺒﺎﺭﺍﺕ ﰲ ﺣـﺪﻩ ﳐﺘﻠﻔﺔ ﺍﻟﻠﻔﻆ‪،‬‬
‫ﻟﻜﻨﻬـﺎ ﰲ ﺍﳉﻤﻠﺔ ﻣﺘﻔﻘـﺔ ﻋﲆ ﺃﻥ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﳚﻤـﻊ ﺃﻣﺮﻳﻦ‪ :‬ﻗﺼﺪ ﺍﻟﻘﺘﻞ‬
‫ﻭﺍﺳـﺘﻌﲈﻝ ﺍﻵﻟـﺔ ﺍﻟﺘﻲ ﺗﻘﺘـﻞ ﻏﺎﻟﺒ ﹰﺎ؛ ﻟـﺬﺍ ﹼ‬
‫ﻋﺮﻓﻪ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴـﺔ ﺑﺄﻧﻪ‪ :‬ﺗﻌﻤﺪ‬
‫ﴐﺏ ﺍﻟﻘﺎﺗـﻞ ﻟﻠﻤﻘﺘـﻮﻝ ﺑﺴـﻼﺡ ﺃﻭ ﻣﺎ ﺃﺟﺮﻱ ﳎﺮ￯ ﺍﻟﺴـﻼﺡ ﳑﺎ ﻳﻔﺮﻕ‬
‫ﺍﻷﺟﺰﺍﺀ ﻭﻟﻪ ﺣﺪ ﻳﻘﻄﻊ ﻭﳚﺮﺡ)‪.(٣‬‬
‫ﻭﻋﺮﻓـﻪ ﻓﻘﻬـﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ ﺑﺄﻧـﻪ‪» :‬ﻣﺎ ﻗﺼﺪ ﺑـﻪ ﺇﺗﻼﻑ ﺍﻟﻨﻔـﺲ ﺑﺂﻟﺔ ﺗﻘﺘﻞ‬
‫ﹼ‬
‫ﹰ )‪(٤‬‬
‫ﻏﺎﻟﺒﺎ« ‪.‬‬
‫ﻭﻋﺮﻓﻪ ﺍﻟﺸـﺎﻓﻌﻴﺔ ﺑﺄﻧﻪ‪» :‬ﻗﺼﺪ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺸـﺨﺺ ﺑـﲈ ﻳﻘﺘﻞ ﻏﺎﻟﺒ ﹰﺎ«)‪.(٥‬‬
‫ﹼ‬
‫ﻓﻔﻴﻪ ﻗﺼﺪ ﻟﻠﻔﻌﻞ ﺍﻟﻌﺪﻭﺍﻥ ﻭﻫﻮ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻗﺼﺪ ﻟﻌﲔ ﺍﻟﺸـﺨﺺ ﺑﲈ ﻳﻘﺘﻞ‬
‫ﻗﻄﻌ ﹰﺎ ﺃﻭ ﻏﺎﻟﺒ ﹰﺎ‪.‬‬
‫ﻭﻋﺮﻓـﻪ ﻓﻘﻬـﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﺑـﲈ ﻳﺄﰐ‪» :‬ﺃﻥ ﻳﻘﺼـﺪ ﺍﳉﺎﲏ ﻣﻦ ﻳﻌﻠﻤـﻪ ﺁﺩﻣﻴ ﹰﺎ‬
‫ﹼ‬
‫ﻣﻌﺼﻮﻣ ﹰﺎ ﻓﻴﻘﺘﻠﻪ ﺑﲈ ﻳﻐﻠﺐ ﻋﲆ ﺍﻟﻈﻦ ﻣﻮﺗﻪ ﺑﻪ« ‪.‬‬
‫)‪(٦‬‬

‫)‪ (١‬ﺍﳌﻐﻨﻲ )‪.(٤٥٧/١١‬‬

‫)‪ (٢‬ﺑﺪﺍﻳﺔ ﺍﳌﺠﺘﻬﺪ )‪.(٣٩٧/٢‬‬
‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٢٤٥/٨‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ )‪ ،(٣٢٧/٨‬ﺃﻧﻴﺲ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪.(٢٩٢‬‬
‫)‪ (٤‬ﴍﺡ ﺣﺪﻭﺩ ﺍﺑﻦ ﻋﺮﻓﺔ )‪ ،(٦١٣/٢‬ﺍﻟﺘﻠﻘﲔ )‪.(٤٦٧-٤٦٦/٢‬‬
‫)‪ (٥‬ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ )‪ ،(١٨٩/٢‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪.(٣/٤‬‬
‫)‪ (٦‬ﺍﳌﺒﺪﻉ )‪ ،(٢٤١/٨‬ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ )‪.(٥/٦‬‬

‫‪٨٧‬‬ ‫‪‬‬
‫ﻭﺑﺎﻟﻨﻈـﺮ ﰲ ﻫـﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺍﳌﻮﺟـﺐ ﻟﻠﻘﺼﺎﺹ ﻧﺠﺪ‬
‫ﺃﳖﺎ ﻣﺘﻔﻘﺔ ﻋﲆ ﺃﻥ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﻣﺎ ﲨﻊ ﻫﺬﻳﻦ ﺍﻟﻮﺻﻔﲔ‪ :‬ﻗﺼﺪ ﺍﻟﻘﺘﻞ ﻭﺃﻥ‬
‫ﺗﻜﻮﻥ ﺍﻵﻟﺔ ﺗﻘﺘﻞ ﻗﻄﻌ ﹰﺎ ﺃﻭ ﻏﺎﻟﺒ ﹰﺎ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‬
‫ﺑﺎﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‬
‫ﺍﳌﺮﺍﺩ ﱡ‬
‫ﺑﻌـﺪ ﺃﻥ ﺑﻴ ﱠﻨـﺎ ﻣﻌﻨﻰ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﻭﻣﻌﻨﻰ ﺍﻟﺼﻠـﺢ‪ ،‬ﻧﺨﻠﺺ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ‬
‫ﺑﺎﻟﺼﻠـﺢ ﰲ ﺍﻟﻘﺘـﻞ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺫﻟﻚ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴـﺎﺑﻘﺔ ﺇﺫ ﻳﻈﻬﺮ‬‫ﱡ‬
‫ﺑﺎﻟﺼﻠـﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‪ :‬ﺃﻥ ﻳﺘﻔﻖ ﻭﱄ ﺍﳌﻘﺘﻮﻝ ﻣﻊ ﺍﻟﻘﺎﺗﻞ ﺃﻭ ﻏﲑﻩ‬
‫ﺃﻥ ﺍﳌـﺮﺍﺩ ﱡ‬
‫ﻋﲆ ﺇﺳﻘﺎﻁ ﺍﻟﻘﺼﺎﺹ ﻣﻘﺎﺑﻞ ﺑﺪﻝ ﹸﻳﺪﻓﻊ ﻟﻮﱄ ﺍﻟﺪﻡ‪ ،‬ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﺒﺪﻝ ﺑﺪﻝ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺩﻡ ﺍﻟﻌﻤﺪ‪ ،‬ﻓﻬﺬﺍ ﻣﺮﺍﺩ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻘﻮﳍﻢ‪ :‬ﱡ‬ ‫ﱡ‬

‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‬
‫ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺑﺎﻟﺼﻠﺢ‬
‫ﺳـﺒﻖ ﺗﻌﺮﻳـﻒ ﺍﻟﺼﻠﺢ‪ ،‬ﻭﰲ ﻫـﺬﺍ ﺍﳌﻄﻠﺐ ﻧﺒﲔ ﺍﻷﻟﻔـﺎﻅ ﺫﺍﺕ ﺍﻟﺼﻠﺔ‬
‫ﺑﺎﻟﺼﻠـﺢ‪ ،‬ﻭﻭﺟـﻪ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬـﲈ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻟﻔـﺎﻅ‪ :‬ﺍﻹﺑﺮﺍﺀ ﻭﺍﻹﺳـﻘﺎﻁ‬‫ﱡ‬
‫ﻭﺍﻟﻌﻔﻮ‪ ،‬ﻭﻓﻴﲈ ﻳﺄﰐ ﺍﻟﺘﻌﺮﻳﻒ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻣﻊ ﺑﻴﺎﻥ ﻋﻼﻗﺘﻪ ﺑﺎﻟﺼﻠﺢ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻹﺑﺮﺍﺀ ﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﻲ ﻫﻮ‪ :‬ﺇﺳـﻘﺎﻁ ﺍﻟﺸـﺨﺺ ﺣﻘ ﹰﺎ ﻟﻪ‬
‫ﺛﺎﺑﺘ ﹰﺎ ﰲ ﺫﻣﺔ ﺁﺧﺮ)‪.(١‬‬
‫ﺛﺎﻧﻴـ ﹰﺎ‪ :‬ﺍﻹﺳـﻘﺎﻁ ﻫـﻮ‪ :‬ﺇﺯﺍﻟـﺔ ﺍﳌﻠـﻚ ﺃﻭ ﺍﳊـﻖ ﻻ ﺇﱃ ﻣﺎﻟـﻚ ﻭﻻ ﺇﱃ‬
‫ﻣﺴﺘﺤﻖ)‪.(٢‬‬
‫)‪ (١‬ﻣﻌﺠـﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻷﻟﻔـﺎﻅ ﺍﻟﻔﻘﻬﻴﺔ )‪ ،(٣٩/١‬ﻣﻌﺠﻢ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪ ،(٣٨‬ﻣﻌﺠﻢ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪.(٢٥‬‬
‫)‪ (٢‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻔﻘﻬﻴﺔ )‪ ،(١٧٨/١‬ﻣﻌﺠﻢ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪ ،(٦٧‬ﻣﻌﺠﻢ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪.(٦٤‬‬

‫‪‬‬ ‫‪٨٨‬‬
 ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻹﺑﺮﺍﺀ ﺃﻥ ﺍﻹﺑﺮﺍﺀ ﺇﺳﻘﺎﻁ ﳊﻖ ﰲ ﺫﻣﺔ ﺁﺧﺮ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ‬
‫ﺍﳊﻖ ﰲ ﺫﻣﺔ ﺍﻟﺸﺨﺺ ﻛﺤﻖ ﺍﻟﺸﻔﻌﺔ ﻓﱰﻛﻪ ﺇﺳﻘﺎﻁ ﳏﺾ ﻭﻻ ﻳﻌﺪ ﺇﺑﺮﺍ ﹰﺀ)‪.(١‬‬
‫ﺛﺎﻟﺜـ ﹰﺎ‪ :‬ﺍﻟﻌﻔﻮ ﻫﻮ‪ :‬ﺇﺳـﻘﺎﻁ ﺍﳊـﻖ ﺍﻟﺬﻱ ﻋﲆ ﺍﻟﻐﲑ)‪ .(٢‬ﻭﻗـﺪ ﻳﻘﻊ ﳎﺎﻧ ﹰﺎ ﻻ‬
‫ﺇﱃ ﻋﻮﺽ ﻛﲈ ﰲ ﻋﻔﻮ ﻭﱄ ﺍﻟﺪﻡ ﻋﻦ ﺍﻟﻘﻮﺩ ﰲ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﻋﻦ ﺍﻟﺪﻳﺔ ﰲ ﺍﳋﻄﺄ‬
‫ﳎﺎﻧ ﹰﺎ ﺇﱃ ﻏﲑ ﺑﺪﻝ ﻓﻴﻜﻮﻥ ﺍﻟﻌﻔﻮ ﺑﻤﻌﻨﻰ ﺍﻹﺑﺮﺍﺀ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻔﻮ ﺇﱃ ﺑﺪﻝ‬
‫ﻣﺎﱄ ﻛﲈ ﰲ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺇﱃ ﺍﻟﺪﻳﺔ ﻓﻬﻨﺎ ﻳﻜﻮﻥ ﺑﻤﻌﻨﻰ ﺍﳌﻌﺎﻭﺿﺔ)‪.(٣‬‬
‫ﻭﲠـﺬﺍ ﻳﺘﻀـﺢ ﺃﻥ ﺍﻹﺑﺮﺍﺀ ﻭﺍﻹﺳـﻘﺎﻁ ﻭﺍﻟﻌﻔـﻮ ﺗﺘﻔـﻖ ﰲ ﻣﻌﻨﻰ ﺍﻟﱰﻙ‬
‫ﻭﺍﻟﺼﻔـﺢ ﻋﻦ ﺍﻟـﴚﺀ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻣـﻦ ﺣﻴﺚ ﺍﳌﻌﻨﻰ ﺍﳋـﺎﺹ ﳍﺎ ﻓﻴﲈ‬
‫ﻳﺸـﻤﻠﻪ ﻛﻞ ﻭﺍﺣـﺪ ﻣﻨﻬـﺎ ﺩﻭﻥ ﺍﻵﺧـﺮ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌـﺮﻑ ﻋﻼﻗﺔ ﻛﻞ‬
‫ﺍﻟﺼﻠﺢ ﻗﺪ ﻳﺘﻀﻤـﻦ ﺇﺑﺮﺍ ﹰﺀ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺇﺳـﻘﺎﻁ‬
‫ﺑﺎﻟﺼﻠـﺢ ﻓﻨﺠـﺪ ﺃﻥ ﱡ‬ ‫ﻣﻨﻬـﺎ ﱡ‬
‫ﳉـﺰﺀ ﻣﻦ ﺍﳊﻖ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻻ ﻳﺘﻀﻤﻦ ﺇﺑﺮﺍ ﹰﺀ ﺇﺫﺍ ﻛﺎﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻣﻘﺎﺑﻞ‬
‫ﺍﻟﺘـﺰﺍﻡ ﻣـﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﺑﺎﳌﺼﺎﻟﺢ ﻋﻠﻴﻪ ﺩﻭﻥ ﺇﺳـﻘﺎﻁ‪ ،‬ﻭﲠﺬﺍ ﻳﻈﻬﺮ ﺃﻥ‬
‫ﺑﻴﻨﻬﲈ ﻋﻤﻮﻣ ﹰﺎ ﻭﺧﺼﻮﺻ ﹰﺎ ﻣﻦ ﻭﺟﻪ ﻓﻴﺠﺘﻤﻌﺎﻥ ﰲ ﺍﻹﺑﺮﺍﺀ ﺑﻤﻘﺎﺑﻞ‪ ،‬ﻭﻳﻨﻔﺮﺩ‬
‫ﺍﻟﺼﻠﺢ‬‫ﺍﻟﺼﻠﺢ ﻓﻴـﲈ ﺇﺫﺍ ﻛﺎﻥ ﺑﺪﻝ ﱡ‬ ‫ﺍﻹﺑـﺮﺍﺀ ﰲ ﺍﻹﺳـﻘﺎﻁ ﳎﺎﻧ ﹰﺎ‪ ،‬ﻛﲈ ﻳﻨﻔـﺮﺩ ﱡ‬
‫ﻋﻮﺿ ﹰﺎ ﻻ ﺇﺳﻘﺎﻁ ﻓﻴﻪ)‪.(٤‬‬
‫ﻓﺎﻟﺼﻠﺢ‬
‫ﺍﻟﺼﻠﺢ ﻭﺍﻟﻌﻔﻮ ﻓﻬﻲ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ؛ ﱡ‬ ‫ﺃﻣﺎ ﺍﻟﻌﻼﻗﺔ ﺑـﲔ ﱡ‬
‫ﻭﺍﻟﺼﻠﺢ ﻛﲈ ﰲ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‬
‫ﺃﻋـﻢ ﻣﻦ ﺍﻟﻌﻔﻮ‪ ،‬ﻭﻗﺪ ﳚﺘﻤـﻊ ﺍﻟﻌﻔﻮ ﱡ‬
‫ﺇﱃ ﻣﺎﻝ‪ ،‬ﻳﺼﻄﻠﺤﺎﻥ ﻋﻠﻴﻪ)‪.(٥‬‬
‫)‪ (١‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪.(٢٥‬‬
‫)‪ (٢‬ﻣﻌﺠـﻢ ﻟﻐـﺔ ﺍﻟﻔﻘﻬـﺎﺀ‪) ،‬ﺹ‪ ،(٣١٦‬ﻣﻌﺠـﻢ ﺍﳌﺼﻄﻠﺤـﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳـﺔ ﰲ ﻟﻐـﺔ ﺍﻟﻔﻘﻬـﺎﺀ‪،‬‬
‫)ﺹ‪ ،(٢٤٥‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻔﻘﻬﻴﺔ )‪.(٥١٤/١‬‬
‫)‪ (٣‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪) ،‬ﺹ‪.(٢٤٥‬‬
‫)‪ (٤‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻔﻘﻬﻴﺔ )‪.(٤٠/١‬‬
‫)‪ (٥‬ﻳﻨﻈـﺮ ﺍﳌﻮﺳـﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴـﺔ )‪ ،(١٦٨/٣٠‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤـﺎﺕ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻔﻘﻬﻴﺔ‬
‫)‪.(٥١٥/١‬‬

‫‪٨٩‬‬ ‫‪‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻌﻔﻮ ﻋﻨﻪ؛‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ‪-‬ﺭﲪﻬﻢ ﺍﷲ‪ -‬ﻓﺮﻗ ﹰﺎ ﺑﲔ ﱡ‬
‫ﺑﺄﻥ ﺍﻟﻌﻔﻮ ﻫﻮ ﺇﺳـﻘﺎﻁ ﺩﻭﻥ ﻣﻘﺎﺑﻞ ﺃﻱ ﺍﻟﻌﻔﻮ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﳎﺎﻧ ﹰﺎ‪ ،‬ﺑﻴﻨﲈ ﱡ‬
‫ﺍﻟﺼﻠﺢ‬
‫ﺇﺳﻘﺎﻁ ﺑﻤﻘﺎﺑﻞ‪ ،‬ﻟﻜﻦ ﻫﻞ ﻳﺴﻤﻰ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺇﱃ ﺍﻟﺪﻳﺔ ﺻﻠﺤ ﹰﺎ؟‬
‫ﺇﺫﺍ ﺗﻨﺎﺯﻝ ﻭﱄ ﺍﻟﺪﻡ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻃﻠﺐ ﻣﻦ ﺍﳉﺎﲏ ﺩﻓﻊ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﻬﻞ‬
‫ﻫﺬﺍ ﺍﻟﺘﻨﺎﺯﻝ ﻳﻌﺪ ﺻﻠﺤ ﹰﺎ ﺃﻭ ﻋﻔﻮ ﹰﺍ ﻋﻦ ﺍﻟﻘﺼﺎﺹ؟‬
‫ﺇﻥ ﺫﻟﻚ ﻣﺒﻨﻲ ﻋﲆ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ‪ ،‬ﻫﻲ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﳚﺐ ﺑﺎﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ؟‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳏﻞ ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻘﺎﻡ ﻫﻨﺎ ﻣﻘﺎﻡ ﻋﺮﺿﻬﺎ‬
‫ﻭﺗﻔﺼﻴﻠﻬـﺎ‪ ،‬ﻭﺇﻧﲈ ﺳـﻨﺬﻛﺮ ﺍﻟﻘﻮﻟﲔ ﻓﻴﻬـﺎ‪ ،‬ﻭﻣﺎ ﻳﱰﺗﺐ ﻋـﲆ ﻛﻞ ﻗﻮﻝ ﻓﻴﲈ‬
‫ﻧﺤﻦ ﺑﺼﺪﺩﻩ‪.‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺟـﺐ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺃﺣﺪ ﺷـﻴﺌﲔ ﺍﻟﻘﺼﺎﺹ ﺃﻭ‬
‫ﺍﻟﺪﻳﺔ ﻭﻳﻜﻮﻥ ﺍﻟﻮﱄ ﳐﲑ ﹰﺍ ﺑﻴﻨﻬﲈ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ)‪،(١‬‬
‫ﻭﺍﳌﺬﻫـﺐ)‪ (٢‬ﻋﻨـﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻗﻮﻝ)‪(٣‬ﻋﻨـﺪ ﺍﳌﺎﻟﻜﻴﺔ ﺍﺧﺘﺎﺭﻩ ﺃﺷـﻬﺐ ﻭﻏﲑﻩ‪،‬‬
‫ﻭﻳﻨﺒﻨﻲ ﻋﲆ ﻗﻮﳍﻢ ﺃﻥ ﻟﻠﻮﱄ ﺃﺧﺬ ﺍﻟﺪﻳﺔ ﻣﻦ ﺍﳉﺎﲏ ﻭﻟﻮ ﱂ ﹶ‬
‫ﻳﺮﺽ‪ ،‬ﻭﺑﻨﺎ ﹰﺀ ﻋﲆ‬
‫ﺫﻟﻚ ﻳﺴـﻤﻮﻥ ﺗﻨﺎﺯﻝ ﺍﻟﻮﱄ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺇﱃ ﺍﻟﺪﻳﺔ ﻋﻔﻮ ﹰﺍ‪ ،‬ﻓﻠﻠﻮﱄ ﺃﻥ ﻳﻌﻔﻮ‬
‫ﻳﺮﺽ ﺍﳉﺎﲏ‪.‬‬‫ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﳎﺎﻧ ﹰﺎ ﺃﻭ ﺇﱃ ﺍﻟﺪﻳﺔ ﻭﻟﻮ ﱂ ﹶ‬
‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜـﺎﲏ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺟـﺐ ﺑﺎﻟﻘﺘـﻞ ﺍﻟﻌﻤـﺪ ﺍﻟﻘﺼـﺎﺹ ﻋﻴﻨـ ﹰﺎ‪ ،‬ﻭﻫـﻮ‬
‫ﻣﺬﻫـﺐ)‪ (٤‬ﺍﳊﻨﻔﻴـﺔ ﻭﺍﳌﺸـﻬﻮﺭ ﻣـﻦ ﻣﺬﻫـﺐ)‪ (٥‬ﺍﳌﺎﻟﻜﻴـﺔ‪ ،‬ﻭﻗـﻮﻝ ﻋﻨـﺪ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ)‪ ،(٦‬ﻭﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ)‪.(٧‬‬

‫)‪ (١‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪ ،(٢٤٥/١٥‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪ ،(١٠٤/٧‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ )‪.(٣٠٩/٧‬‬

‫)‪ (٢‬ﺍﻹﻧﺼﺎﻑ ﻣﻊ ﺍﻟﴩﺡ ﺍﻟﻜﺒﲑ )‪ ،(٢٠٢/٢٥‬ﺍﳌﺒﺪﻉ )‪ ،(٢٩٧/٨‬ﴍﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪.(٥١/٦‬‬
‫)‪ (٣‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٨/٥‬ﺑﺪﺍﻳﺔ ﺍﳌﺠﺘﻬﺪ )‪.(٤٠١/٢‬‬
‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٢٤٧/٨‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٢٤١/٧‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ )‪.(٩٧/٦‬‬
‫)‪ (٥‬ﺑﺪﺍﻳﺔ ﺍﳌﺠﺘﻬﺪ )‪ ،(٤٠٢-٤٠١/٢‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٥/٨‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪.(٢٤٠/٤‬‬
‫)‪ (٦‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٤٨/٤‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪.(١٠٤/٧‬‬
‫)‪ (٧‬ﺍﻹﻧﺼﺎﻑ ﻣﻊ ﺍﻟﴩﺡ ﺍﻟﻜﺒﲑ )‪.(٢٠٢/٢٥‬‬

‫‪‬‬ ‫‪٩٠‬‬
 ‫ﻭﻳﻨﺒﻨـﻲ ﻋﲆ ﻗﻮﳍﻢ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻮﱄ ﺃﺧـﺬ ﺍﻟﺪﻳﺔ ﺇﻻ ﺑﺮﺿﺎ ﺍﳉﺎﲏ ﻭﺑﻨﺎ ﹰﺀ‬
‫ﻋـﲆ ﺫﻟﻚ ﻓـﺈﻥ ﺗﻨﺎﺯﻝ ﺍﻟﻮﱄ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ ﺇﱃ ﺍﻟﺪﻳـﺔ ﻳﻌﺪﻭﻧﻪ ﺻﻠﺤ ﹰﺎ ﻻ‬
‫ﻋﻔﻮ ﹰﺍ ﻭﻟﺬﻟﻚ ﺍﺷﱰﻃﻮﺍ ﻟﻨﻔﺎﺫ ﻫﺬﺍ ﺍﻟﺘﻨﺎﺯﻝ ﺭﺿﺎ ﺍﳉﺎﲏ ﺑﺪﻓﻊ ﺍﻟﺪﻳﺔ)‪.(١‬‬
‫ﻭﺑﺎﻟﺘﺄﻣـﻞ ﰲ ﺍﻟﻘﻮﻟـﲔ‪ ،‬ﻭﻣـﺎ ﻳﻨﺒﻨﻲ ﻋﻠﻴﻬـﲈ‪ ،‬ﻓﺈﻥ ﺍﻷﻇﻬﺮ ﻫـﻮ ﻣﺎ ﻋﻠﻴﻪ‬
‫ﺃﺻﺤـﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ؛ ﻟﻘﻮﺓ ﻣﺎ ﺍﺣﺘﺠﻮﺍ ﺑـﻪ ﻭﻭﺿﻮﺡ ﺩﻻﻟﺘﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ‬
‫ﲑﺓ ﰲ‬ ‫ﹺ‬
‫ﺍﻟﻮﺍﺟـﺐ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺃﺣﺪ ﺷـﻴﺌﲔ‪ :‬ﺍﻟﻘﺼـﺎﺹ ﺃﻭ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺍﳋ ﹶ ﹶ‬
‫ﺫﻟـﻚ ﺇﱃ ﺍﻟﻮﱄ ﻓﻴﻜـﻮﻥ ﺗﻨﺎﺯﻝ ﺍﻟﻮﱄ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﺇﱃ ﺍﻟﺪﻳـﺔ ﻋﻔﻮ ﹰﺍ ﻋﻦ‬
‫ﺍﻟﻘﺼﺎﺹ ﻻ ﺻﻠﺤ ﹰﺎ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﴩﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ )‪ ،(١٦٨/٢‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(١٤٨‬‬

‫‪٩١‬‬ ‫‪‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺑﲈ ﺯﺍﺩ ﻋﲆ ﺍﻟﺪﻳﺔ‬
‫ﺣﻜﻢ ﱡ‬

‫ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﻟﻘﺎﺗﻞ ﻭﻭﱄ ﺍﻟﺪﻡ ﻋﲆ ﺇﺳـﻘﺎﻁ‬

‫ﺍﺗﻔـﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﲆ ﺟـﻮﺍﺯ ﱡ‬
‫ﺍﻟﻘﺼـﺎﺹ ﻣﻘﺎﺑﻞ ﺑﺪﻝ ﹸﻳﺪﻓﻊ ﻟﻠﻮﱄ‪ ،‬ﺳـﻮﺍﺀ ﻛﺎﻥ ﻫـﺬﺍ ﺍﻟﺒﺪﻝ ﻗﺪﺭ ﺍﻟﺪﻳﺔ ﺃﻭ‬
‫ﺍﻟﺼﻠﺢ ﻣﺴـﻘﻂ ﻟﻠﻘﺼﺎﺹ ﻋﻦ ﺍﻟﻘﺎﺗـﻞ)‪ ،(١‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺃﻗـﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﱡ‬
‫ﺍﻟﻘﻴـﻢ ‪-‬ﺭﲪـﻪ ﺍﷲ‪ ...» :-‬ﹺ‬
‫ﻭﺍﳋـﲑﺓ ﰲ ﺫﻟـﻚ ﺇﱃ ﺍﻟﻮﱄ ﺑﲔ ﺃﺭﺑﻌﺔ ﺃﺷـﻴﺎﺀ‪:‬‬
‫ﹶ‬
‫ﺍﻟﻌﻔـﻮ ﳎﺎﻧ ﹰﺎ‪ ،‬ﻭﺍﻟﻌﻔـﻮ ﺇﱃ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻻ ﺧـﻼﻑ ﰲ ﲣﻴﲑﻩ ﺑﲔ‬
‫ﻫـﺬﻩ ﺍﻟﺜﻼﺛـﺔ‪ ،(٢)«...‬ﻭﻗﺎﻝ ﺍﳋﻄﻴـﺐ ﺍﻟﴩﺑﻴﻨﻲ‪» :‬ﻭﻟـﻮ ﺗﺼﺎﳊﺎ ﻋﲆ ﺃﻗﻞ‬
‫ﻣـﻦ ﺍﻟﺪﻳﺔ ﺻﺢ ﺑـﻼ ﺧﻼﻑ«)‪ ،(٣‬ﺃﻣﺎ ﺇﺫﺍ ﺗﺼﺎﳊﺎ ﻋـﲆ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ ﻓﻘﺪ‬
‫ﺍﻟﺼﻠﺢ ﻭﺟﻮﺍﺯﻩ ﻋﲆ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺻﺤﺔ ﻫﺬﺍ ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﻭﻟﻮ ﻛﺎﻥ ﻋـﲆ ﺃﻛﺜﺮ ﻣـﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺻﺤـﺔ ﱡ‬
‫ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﻬﻮ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ)‪ ،(٤‬ﻭﺍﳌﺎﻟﻜﻴﺔ)‪ ،(٥‬ﻭﺍﳌﺸﻬﻮﺭ ﻣﻦ‬
‫)‪ (١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٢٥٠/٧‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٨/٦‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٥٠/٤‬ﻣﻄﺎﻟﺐ ﺃﻭﱄ‬
‫ﺍﻟﻨﻬﻰ )‪.(٥٨/٦‬‬
‫)‪ (٢‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ )‪.(٤٥٤/٣‬‬
‫)‪ (٣‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪.(٥٠/٤‬‬
‫)‪ (٤‬ﺑﺪﺍﺋـﻊ ﺍﻟﺼﻨﺎﺋـﻊ )‪ ،(٢٥٠/٧‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋـﻖ )‪ ،(١١٣/٦‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋـﻖ )‪ ،(٣٥٣/٨‬ﻓﺘﺢ‬
‫ﺍﻟﻘﺪﻳﺮ )‪.(٢٧٥/٨‬‬
‫)‪ (٥‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٧/٨‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ )‪ ،(٢٦٣/٤‬ﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﲠﺎﻣﺶ ﻣﻮﺍﻫﺐ‬
‫ﺍﳉﻠﻴﻞ )‪ ،(٣٢٨/٨‬ﴍﺡ ﺍﻟﺰﺭﻗﺎﲏ )‪.(٢٧/٨‬‬

‫‪‬‬ ‫‪٩٢‬‬
 ‫ﻣﺬﻫﺐ ﺍﻟﺸـﺎﻓﻌﻴﺔ)‪ (١‬ﻭﺍﳊﻨﺎﺑﻠـﺔ)‪ ،(٢‬ﺑﻞ ﻧﻘﻞ ﺍﻻﺗﻔﺎﻕ ﻋـﲆ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﻗﺪﺍﻣﺔ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﻭﲨﻠﺘﻪ ﺃﻥ ﻣﻦ ﻟﻪ ﺍﻟﻘﺼﺎﺹ ﻟﻪ ﺃﻥ ﻳﺼﺎﻟﺢ ﻋﻨﻪ ﺑﺄﻛﺜﺮ‬
‫ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺑﻘﺪﺭﻫﺎ‪ ،‬ﻭﺃﻗﻞ ﻣﻨﻬﺎ‪ ،‬ﻻ ﺃﻋﻠﻢ ﻓﻴﻪ ﺧﻼﻓ ﹰﺎ«)‪.(٣‬‬
‫ﻭﺟـﺎﺀ ﰲ ﺗﺒﻴـﲔ ﺍﳊﻘﺎﺋﻖ ﻋﻨـﺪ ﻗﻮﻝ ﺍﳌﺼﻨـﻒ‪» :‬ﻭﺇﻥ ﺻﻮﻟﺢ ﻋﲆ ﻣﺎﻝ‬
‫ﻻ ﻭﺳـﻘﻂ ﺍﻟﻘﺼـﺎﺹ«‪ .‬ﻗـﺎﻝ ﺍﻟﺰﻳﻠﻌﻲ ‪-‬ﺭﲪـﻪ ﺍﷲ‪ :-‬ﺃﻱ ﺇﺫﺍ‬ ‫ﻭﺟـﺐ ﺣﺎ ﹰ‬
‫ﺻﻮﻟـﺢ ﺍﻟﻘﺎﺗﻞ ﻋﲆ ﻣﺎﻝ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺳـﻘﻂ ﺍﻟﻘﺼـﺎﺹ ﻭﻭﺟﺐ ﺍﳌﺎﻝ‬
‫ﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﲑ ﹰﺍ«)‪ ،(٤‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﻟﻜﺎﺳـﺎﲏ‪» :‬ﻳﺪﻝ‬ ‫ﺍﳌﺼﺎﻟﺢ ﻋﻠﻴﻪ ﺣﺎ ﹰ‬
‫ﻻ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﺼﻠﺢ ﻗﻠﻴ ﹰ‬
‫ﻼ ﺃﻭ ﻛﺜﲑ ﹰﺍ ﻣﻦ ﺟﻨﺲ ﺍﻟﺪﻳﺔ‪،‬‬ ‫ﺍﻟﺼﻠﺢ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺪﻝ ﱡ‬ ‫ﻋﲆ ﺟﻮﺍﺯ ﱡ‬
‫ﻼ ﺑﺄﺟﻞ ﻣﻌﻠﻮﻡ ﺃﻭ ﳎﻬﻮﻝ‪.(٥)«...‬‬ ‫ﻻ ﺃﻭ ﻣﺆﺟ ﹰ‬‫ﺃﻭ ﻣﻦ ﺧﻼﻑ ﺟﻨﺴﻬﺎ ﺣﺎ ﹰ‬
‫ﻭﺟـﺎﺀ ﰲ ﺣﺎﺷـﻴﺔ ﺍﳋﺮﳾ ﻋﻨﺪ ﻗـﻮﻝ ﺍﳌﺼﻨﻒ‪» :‬ﻭﻋـﻦ ﺍﻟﻌﻤﺪ ﺑﲈ ﹼ‬
‫ﻗﻞ‬
‫ﺍﻟﺼﻠـﺢ ﻋﻦ ﺩﻡ ﺍﻟﻌﻤﺪ؛ ﻧﻔـﺲ ﺃﻭ ﺟﺮﺡ ﺑﺄﻗﻞ ﻣﻦ‬
‫ﻭﻛﺜـﺮ« ﻳﻌﻨـﻲ ﺃﻧﻪ ﳚﻮﺯ ﱡ‬
‫ﺍﻟﺪﻳـﺔ ﻭﺑﺄﻛﺜـﺮ«)‪ .(٦‬ﻭﺟﺎﺀ ﰲ ﻣﺪﻭﻧـﺔ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪-‬ﺭﲪـﻪ ﺍﷲ‪» :-‬ﻗﻠﺖ‬
‫ﺃﺭﺃﻳـﺖ ﺃﻭﻟﻴـﺎﺀ ﺍﻟﺪﻡ ﺇﺫﺍ ﺻﺎﳊـﻮﺍ ﻋﲆ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳـﺔ؛ ﺃﳚﻮﺯ ﳍﻢ ﰲ ﻗﻮﻝ‬
‫ﻣﺎﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ«)‪.(٧‬‬
‫ﺍﻟﺼﻠﺢ ﻋـﻦ ﺩﻡ ﺍﻟﻌﻤﺪ ﺑﲈﻝ‬
‫ﻭﻗـﺎﻝ ﺃﺑﻮﺍﳋﻄـﺎﺏ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﻳﺼﺢ ﱡ‬
‫ﻳﺰﻳﺪ ﻋﲆ ﻗﺪﺭ ﺍﻟﺪﻳﺔ ﺃﻭ ﻳﻨﻘﺺ ﻋﻨﻬﺎ«)‪.(٨‬‬
‫)‪ (١‬ﻣﻐﻨـﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٥٠/٤‬ﺭﻭﺿـﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪ ،(١٠٧/٧‬ﲢﻔﺔ ﺍﳌﺤﺘﺎﺝ )‪ ،(٣٩/٤‬ﺣﺎﺷـﻴﺔ‬
‫ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(١٢٧/٤‬‬
‫)‪ (٢‬ﺍﳌﻐﻨـﻲ )‪ ،(٥٩٥/١١‬ﺍﻹﻧﺼـﺎﻑ ﻣـﻊ ﺍﻟـﴩﺡ ﺍﻟﻜﺒـﲑ )‪ ،(١٦١/١٣‬ﴍﺡ ﺍﻟﺰﺭﻛـﴚ‬
‫)‪ ،(١١٢/٦‬ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ )‪.(٨٥/٦‬‬
‫)‪ (٣‬ﺍﳌﻐﻨﻲ )‪.(٥٩٥/١١‬‬
‫)‪ (٤‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ )‪.(١١٣/٦‬‬
‫)‪ (٥‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(٢٥٠/٧‬‬
‫)‪ (٦‬ﴍﺡ ﺍﳋﺮﳾ )‪.(٨/٦‬‬
‫)‪ (٧‬ﺍﳌﺪﻭﻧﺔ )‪.(٢٢٧-٢٢٦/٨‬‬
‫)‪ (٨‬ﺍﳍﺪﺍﻳﺔ )‪.(١٩٦/١‬‬

‫‪٩٣‬‬ ‫‪‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻋﻮﺩﺓ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﻻ ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺟﻮﺍﺯ‬
‫ﺍﻟﺼﻠـﺢ ﻋـﲆ ﺍﻟﻘﺼـﺎﺹ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺼﺎﺹ ﻳﺴـﻘﻂ ﺑﺎﻟﺼﻠـﺢ‪ ،‬ﻭﻳﺼﺢ ﺃﻥ‬ ‫ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ ﻭﺑﻘﺪﺭﻫﺎ‪ ،‬ﻭﺑﺄﻗﻞ ﻣﻨﻬﺎ«)‪.(١‬‬
‫ﻳﻜﻮﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﺑﺎﺗﻔـﺎﻕ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻋﻦ‬ ‫ﻭﻗـﺎﻝ ﻭﻫﺒـﺔ ﺍﻟﺰﺣﻴﲇ‪» :‬ﻭﳚﻮﺯ ﱡ‬
‫ﺍﻟﻘﺼـﺎﺹ ﰲ ﺍﻟﻨﻔـﺲ ﻭﻣﺎ ﺩﻭﻥ ﺍﻟﻨﻔـﺲ ﻣﻦ ﺍﻷﻋﻀـﺎﺀ«)‪ ،(٢‬ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ‪:‬‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺍﻟﻘﺼـﺎﺹ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻳﺴـﻘﻂ ﺑﻪ ﺍﻟﻘﺼﺎﺹ‪،‬‬ ‫»ﳚـﻮﺯ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ ﺃﻡ ﺑﻤﺜﻠﻬﺎ ﺃﻡ ﺑﺄﻗﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﱡ‬
‫ﺣﺎ ﹰ‬
‫ﻻ ﺃﻡ ﻣﺆﺟ ﹰ‬
‫ﻼ‪.(٣)«...‬‬
‫ﺍﻟﺼﻠﺢ ﺑﺄﻛﺜﺮ ﻣـﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻫـﻮ ﻗﻮﻝ ﻋﻨﺪ‬
‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜـﺎﲏ‪ :‬ﻣﻨﻊ ﺻﺤـﺔ ﱡ‬
‫ﺍﻟﺸـﺎﻓﻌﻴﺔ)‪ ،(٤‬ﻭﺍﺣﺘﲈﻝ ﻋﻨـﺪ ﺍﳊﻨﺎﺑﻠﺔ)‪ .(٥‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴـﻢ ‪-‬ﺭﲪﻪ ﺍﷲ‪-‬ﻓﻴﲈ‬
‫ﳜـﲑ ﻓﻴﻪ ﺍﻟـﻮﱄ‪» :‬ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﺼﺎﳊﺔ ﻋـﲆ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳـﺔ‪ ،‬ﻭﻓﻴﻪ ﻭﺟﻬﺎﻥ‪:‬‬
‫ﺃﺷـﻬﺮﳘﺎ ﻣﺬﻫﺒـ ﹰﺎ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺍﻟﺜـﺎﲏ‪ :‬ﻟﻴﺲ ﻟﻪ ﺍﻟﻌﻔﻮ ﻋﲆ ﻣـﺎﻝ ﺇﻻ ﺍﻟﺪﻳﺔ ﺃﻭ‬
‫ﻼ«)‪.(٦‬‬‫ﺩﻭﳖﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﺭﺟﺢ ﺩﻟﻴ ﹰ‬
‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜﺎﻟـﺚ‪ :‬ﺇﺫﺍ ﺻﺎﻟـﺢ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﻋـﲆ ﺃﻛﺜﺮ ﻣـﻦ ﺍﻟﺪﻳﺔ ﻣﻦ‬
‫ﺍﻟﺼﻠﺢ ﻳﻨﺒﻨﻲ ﻋﲆ ﻣﻮﺟﺐ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‪ ،‬ﻓﺈﻥ ﻗﻠﻨﺎ‪ :‬ﺍﻟﻮﺍﺟﺐ‬
‫ﺟﻨﺴﻬﺎ ﻓﻬﺬﺍ ﱡ‬
‫ﺍﻟﻘـﻮﺩ ﻋﻴﻨ ﹰﺎ ﻭﺍﻟﺪﻳـﺔ ﺑﺪﻝ ﻋﻨﻪ ﻋﻨﺪ ﺳـﻘﻮﻃﻪ ‪-‬ﻭﻫﻮ ﺍﳌﺸـﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ‬
‫ﺍﻟﺼﻠـﺢ ﺑﺄﻛﺜﺮ ﻣـﻦ ﺍﻟﺪﻳـﺔ‪ ،‬ﻭﺇﻥ ﻗﻠﻨـﺎ‪ :‬ﺍﻟﻮﺍﺟﺐ ﺃﺣﺪ‬
‫ﺍﻟﺸـﺎﻓﻌﻴﺔ‪ -‬ﺻـﺢ ﱡ‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ‬
‫ﺍﻷﻣﺮﻳﻦ ‪-‬ﺇﻣﺎ ﺍﻟﺪﻳﺔ ﺃﻭ ﺍﻟﻘﺼﺎﺹ ﻻ ﺑﻌﻴﻨﻪ‪ -‬ﱂ ﻳﺼﺢ ﱡ‬
‫)‪ (١‬ﺍﻟﺘﴩﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ )‪.(١٦٧/٢‬‬
‫)‪ (٢‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪.(٤٣٥٢/٦‬‬
‫)‪ (٣‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪ ،(٥٦٩٥/٧‬ﻭﻳﻨﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪.(٣٥١/٢٧‬‬
‫)‪ (٤‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ )‪ ،(٣١١/٧‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٥٠/٤‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪.(١٠٧/٧‬‬
‫)‪ (٥‬ﴍﺡ ﺍﻟﺰﺭﻛـﴚ )‪ ،(١١٢/٦‬ﺍﻟﻔـﺮﻭﻉ )‪ ،(٤٣٠/٦‬ﺍﻹﻧﺼـﺎﻑ ﻣـﻊ ﺍﻟـﴩﺡ ﺍﻟﻜﺒـﲑ‬
‫)‪.(١٦٢/١٣‬‬
‫)‪ (٦‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ )‪.(٤٥٤/٣‬‬

‫‪‬‬ ‫‪٩٤‬‬
 ‫ﺍﻟﺼﻠﺢ ﻣﻄﻠﻘ ﹰﺎ ﻋﲆ‬
‫ﺍﻟﺼﻠﺢ ﻋـﲆ ﻏﲑ ﺟﻨﺲ ﺍﻟﻮﺍﺟﺐ ﺑﺪﻳﺔ ﺍﻟﻌﻤﺪ ﻓﻴﺼﺢ ﱡ‬ ‫ﱡ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺬﻫﺐ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ)‪.(١‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﻳﺴﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺠﻮﺍﺯ ﱡ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻷﺛﺮ ﻭﺍﳌﻌﻘﻮﻝ ﻭﺇﻟﻴﻚ ﺑﻴﺎﻥ ﻫﺬﻩ ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻮﻝ ﺍﷲ ﺟﻼ ﻭﻋﻼ‪^ ] \ [ Z Y) :‬‬
‫_ `‪o n m l k j i hg f e d c b a‬‬
‫‪] (...s r q p‬ﺍﻟﺒﻘﺮﺓ‪ [١٧٨ :‬ﺍﻵﻳﺔ‪.‬‬
‫ﻓﻘـﻮﻝ ﺍﷲ ﺟـﻼ ﻭﻋـﻼ ) ‪q p o n m l k j i‬‬
‫‪ (s r‬ﻓﺎﻟﻌﻔـﻮ ﺃﻥ ﻳﻘﺒـﻞ ﺍﻟﻮﱄ ﺍﻟﺪﻳﺔ ﰲ ﺍﻟﻌﻤـﺪ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ‬
‫ﺍﻟﺼﻠـﺢ ﻋﻦ ﺩﻡ ﺍﻟﻌﻤﺪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ ‪» :‬ﻛﺎﻧﺖ ﰲ ﺑﻨﻲ ﺇﴎﺍﺋﻴﻞ‬ ‫ﰲ ﱡ‬
‫ﻗﺼﺎﺹ ﻭﱂ ﺗﻜﻦ ﻓﻴﻬﻢ ﺍﻟﺪﻳﺔ ﻓﻘﺎﻝ ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ‪^ ] \ ) :‬‬
‫_ `( ﺇﱃ ﻫـﺬﻩ ﺍﻵﻳـﺔ‪ ،(n m l k j i) :‬ﻗـﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬
‫ﻓﺎﻟﻌﻔـﻮ ﺃﻥ ﻳﻘﺒـﻞ ﺍﻟﺪﻳـﺔ ﰲ ﺍﻟﻌﻤـﺪ‪ ،‬ﻗـﺎﻝ ) ‪ (p o‬ﺃﻥ ﻳﻄﻠـﺐ‬
‫ﺑﻤﻌﺮﻭﻑ ﻭﻳﺆﺩﻱ ﺑﺈﺣﺴﺎﻥ«)‪.(٢‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺩﻡ ﺍﻟﻌﻤﺪ ﻓﻴﺪﻝ‬ ‫ﻗﺎﻝ ﺍﻟﻜﺎﺳـﺎﲏ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﻧﺰﻟﺖ ﰲ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻗﻠﻴ ﹰ‬
‫ﻼ ﺃﻭ ﻛﺜﲑ ﹰﺍ‪ ،(٣)«...‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺼﻠﺢ ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺪﻝ ﱡ‬
‫ﻋﲆ ﺟﻮﺍﺯ ﱡ‬
‫ﺍﺑﻦ ﺣﺠﺮ‪» :‬ﻭﻗﺪ ﻓﴪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻌﻔﻮ ﺑﻘﺒﻮﻝ ﺍﻟﺪﻳﺔ ﰲ ﺍﻟﻌﻤﺪ«)‪.(٤‬‬
‫)‪ (١‬ﺭﻭﺿـﺔ ﺍﻟﻄﺎﻟﺒـﲔ )‪ ،(١٠٧/٧‬ﳖﺎﻳﺔ ﺍﳌﺤﺘـﺎﺝ )‪ ،(٣١١/٧‬ﲢﻔﺔ ﺍﳌﺤﺘـﺎﺝ )‪ ،(٣٩/٤‬ﻣﻐﻨﻲ‬
‫ﺍﳌﺤﺘﺎﺝ )‪.(٥٠/٤‬‬
‫)‪ (٢‬ﺃﺧﺮﺟـﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻗﺘﻞ ﻟﻪ ﻗﺘﻴﻞ ﻓﻬﻮ ﺑﺨﲑ ﺍﻟﻨﻈﺮﻳﻦ‪،‬‬
‫ﺑﺮﻗﻢ )‪.(٢٠٥/١٢) (٦٨٨٠‬‬
‫)‪ (٣‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٢٥٠/٧‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪.(٣٥١/٢٧‬‬
‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٢٠٥/١٢‬ﻭﻳﻨﻈﺮ‪ :‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ )‪.(٨٦/٣‬‬

‫‪٩٥‬‬ ‫‪‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺩﻡ ﺍﻟﻌﻤﺪ‪ ،‬ﻓﺈﺫﺍ ﺻﻮﻟﺢ ﺍﻟﻘﺎﺗﻞ‬
‫ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﲆ ﺟﻮﺍﺯ ﱡ‬
‫ﻋﲆ ﻣﺎﻝ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻭﺟﺐ ﺍﳌﺎﻝ ﺍﳌﺼﺎﻟﺢ ﻋﻠﻴﻪ)‪.(١‬‬
‫ﺃﻣـﺎ ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴـﻨﺔ ﻓﲈ ﺭﻭﺍﻩ ﻋﻤﺮﻭ ﺑﻦ ﺷـﻌﻴﺐ ﻋـﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ‬
‫ﺃﻥ ﺍﻟﻨﺒـﻲ ﷺ ﻗﺎﻝ‪» :‬ﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨ ﹰﺎ ﻣﺘﻌﻤـﺪ ﹰﺍ ﹸﺩﻓﻊ ﺇﱃ ﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ‪ ،‬ﻓﺈﻥ‬
‫ﺷـﺎﺅﻭﺍ ﻗﺘﻠﻮﺍ ﻭﺇﻥ ﺷـﺎﺅﻭﺍ ﺃﺧـﺬﻭﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻫﻲ ﺛﻼﺛﻮﻥ ﺣﻘـﺔ‪ ،‬ﻭﺛﻼﺛﻮﻥ‬
‫ﺟﺬﻋـﺔ‪ ،‬ﻭﺃﺭﺑﻌـﻮﻥ ﺧﻠﻔﺔ‪ ،‬ﻭﻣﺎ ﺻﺎﳊـﻮﺍ ﻋﻠﻴﻪ ﻓﻬﻮ ﳍﻢ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﺸـﺪﻳﺪ‬
‫ﺍﻟﻌﻘﻞ« ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﲏ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪» :‬ﺇﻧﻪ ﻳﺪﻝ ﻋﲆ ﺟﻮﺍﺯ ﱡ‬
‫ﺍﻟﺼﻠﺢ‬ ‫)‪(٢‬‬

‫ﰲ ﺍﻟﺪﻣﺎﺀ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ«)‪.(٣‬‬

‫ﻼ ﻓﺒﺬﻝ ﺳـﻌﻴﺪ ﺑﻦ‬ ‫ﻭﻣـﻦ ﺍﻷﺛﺮ ﻣـﺎ ﻭﺭﺩ ﺃﻥ ﻫﺪﺑـﺔ ﺑﻦ ﺧﴩﻡ ﻗﺘـﻞ ﻗﺘﻴ ﹰ‬
‫ﺍﻟﻌﺎﺹ ﻭﺍﳊﺴـﻦ ﻭﺍﳊﺴـﲔ ﻻﺑﻦ ﺍﳌﻘﺘﻮﻝ ﺳـﺒﻊ ﺩﻳﺎﺕ ﻟﻴﻌﻔـﻮ ﻋﻨﻪ ﻓﺄﺑﻰ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘـﻞ ﺍﻟﻌﻤﺪ ﺑﲈﻝ‬ ‫ﺫﻟـﻚ ﻭﻗﺘﻠـﻪ ‪ .‬ﻭﻫﺬﺍ ﺩﻟﻴـﻞ ﻋﲆ ﺟـﻮﺍﺯ ﱡ‬
‫)‪(٤‬‬

‫)‪ (١‬ﺑﺪﺍﺋـﻊ ﺍﻟﺼﻨﺎﺋـﻊ )‪ ،(٤٩/٦‬ﻭ)‪ ،(٢٥٠/٧‬ﺗﺒﻴـﲔ ﺍﳊﻘﺎﺋـﻖ )‪ ،(١١٣/٦‬ﺍﻟﺒﺤـﺮ ﺍﻟﺮﺍﺋـﻖ‬

‫)‪ ،(٣٥٣/٨‬ﻓﺘـﺢ ﺍﻟﻘﺪﻳـﺮ ﻭﴍﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋـﲆ ﺍﳍﺪﺍﻳﺔ ﲠﺎﻣﺸـﻪ )‪ ،(٢٧٥/٨‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻠﺠﺼـﺎﺹ )‪ ،(١٥١/١‬ﺍﳉﺎﻣﻊ ﻷﺣـﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﺒﻲ )‪ ،(٢٤٤/٢‬ﺗﻔﺴـﲑ ﺍﺑﻦ ﻛﺜﲑ‬
‫)‪ ،(٢١٠/١‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺳﻌﺪﻱ )‪.(٢١٥/١‬‬
‫)‪ (٢‬ﺃﺧﺮﺟـﻪ ﺍﻟﱰﻣـﺬﻱ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻭﺍﻟﻠﻔـﻆ ﻟﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳـﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟـﺎﺀ ﰲ ﺍﻟﺪﻳﺔ ﻛﻢ ﻫﻲ‬
‫ﻣﻦ ﺍﻹﺑﻞ ﺑﺮﻗﻢ )‪ ،(١٣٨٧‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴـﻦ ﻏﺮﻳﺐ )‪ ،(٦/٤‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴـﻨﺪ‬
‫)‪ ،(٣٢٦/١١‬ﻭﺍﺑـﻦ ﻣﺎﺟﺔ ﰲ ﺳـﻨﻨﻪ ﺃﺑـﻮﺍﺏ ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻗﺘﻞ ﻋﻤـﺪ ﹰﺍ ﻓﺮﴈ ﺑﺎﻟﺪﻳﺔ‪،‬‬
‫ﺑﺮﻗـﻢ )‪ ،(١٠/٢) (٢٦٥٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳـﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻭﱄ ﺍﻟﻌﻤﺪ ﻳﺮﴇ‬
‫ﺑﺎﻟﺪﻳـﺔ‪ ،‬ﺑﺮﻗـﻢ )‪ ،(٦٤٦/٤) (٤٥٠٦‬ﻭﺍﻟـﺪﺍﺭ ﻗﻄﻨﻲ ﰲ ﺳـﻨﻨﻪ ﰲ ﻛﺘﺎﺏ ﺍﳊـﺪﻭﺩ ﻭﺍﻟﺪﻳﺎﺕ‬
‫ﻭﻏـﲑﻩ )‪ ،(١٧٧/٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ )‪ ،(٧٠/٨‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﺳـﻨﺎﺩﻩ‬
‫ﺣﺴﻦ ﻛﲈ ﺫﻛﺮ ﺫﻟﻚ ﳏﻘﻘﻮ ﺍﳌﺴﻨﺪ )‪ ،(٣٢٧/١١‬ﻭﺍﻷﻟﺒﺎﲏ ﻛﲈ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ )‪،(٢٥٩/٧‬‬
‫ﻭﺍﳊﺪﻳـﺚ ﺃﻭﺭﺩﻩ ﺍﳊﺎﻓـﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﻭﺳـﻜﺖ ﻋﻨـﻪ )‪ ،(٢٢/٤‬ﻭﻳﻨﻈﺮ‬
‫ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﲏ )‪.(٣٢/١٦‬‬
‫)‪ (٣‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(٣٨٤/٥‬‬
‫)‪ (٤‬ﺫﻛـﺮﻩ ﺍﺑـﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﻨﻲ )‪ ،(٥٥٧٨/١١‬ﻭﻗﺎﻝ ﳏﻘﻘـﺎ ﺍﳌﻐﻨﻲ ﺫﻛﺮﻩ ﺍﳌﱪﺩ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺎﻣﻞ‬
‫)‪ ،(١٤٥٢/٣‬ﻭﱂ ﺃﻗﻒ ﻋﻠﻴﻪ ﳐﺮﺟ ﹰﺎ ﰲ ﻛﺘﺐ ﺍﻵﺛﺎﺭ ﺍﻟﺘﻲ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻷﻟﺒﺎﲏ‪:‬‬
‫ﱂ ﺃﺭﻩ‪ ،‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ )‪.(٢٧٦/٧‬‬

‫‪‬‬ ‫‪٩٦‬‬
 ‫ﻣﻦ‬ ‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻗﺪﺭ ﺍﻟﺪﻳﺔ ﺃﻡ ﺃﻛﺜﺮ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻓﻌﻞ ﲨﻊ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻼ ﻋﲆ ﺍﳉﻮﺍﺯ)‪.(١‬‬ ‫ﺩﻭﻥ ﻧﻜﲑ ﻓﻜﺎﻥ ﻫﺬﺍ ﺩﻟﻴ ﹰ‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻋﻮﺽ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ‬ ‫‪ .١‬ﺃﻥ ﺑﺪﻝ ﱡ‬
‫ﻛﺎﻟﺼﺪﺍﻕ ﻭﻋﻮﺽ‬
‫ﺍﻟﺼﻠﺢ ﻋﻨﻪ ﺑـﲈ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﱠ‬
‫ﻟﻴـﺲ ﺑﲈﻝ ﻓﺠﺎﺯ ﱡ‬
‫ﺍﳋﻠﻊ؛ ﺣﻴﺚ ﻟﻴﺲ ﻫﻨﺎﻙ ﺗﻘﺪﻳﺮ ﴍﻋﻲ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ)‪.(٢‬‬
‫ﺍﻟﺼﻠـﺢ ﰲ ﺍﻟﻘﺘـﻞ ﺍﻟﻌﻤﺪ ﺻﻠﺢ ﻋﲈ ﻻ ﳚـﺮﻱ ﻓﻴﻪ ﺍﻟﺮﺑﺎ؛ ﺣﻴﺚ‬‫‪ .٢‬ﺃﻥ ﱡ‬
‫ﺇﻥ ﺑﺪﻟـﻪ ﻟﻴـﺲ ﻣﻘﺪﺭ ﹰﺍ ﴍﻋـ ﹰﺎ ﻛﺎﻟﻘﺘﻞ ﺍﳋﻄﺄ‪ ،‬ﻓﺠـﺎﺯ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻌﺮﻭﺽ)‪.(٣‬‬ ‫ﻣﻄﻠﻘ ﹰﺎ‪ ،‬ﺃﺷﺒﻪ ﱡ‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﻳﺴـﺘﺪﻝ ﺍﻟﻘﺎﺋﻠـﻮﻥ ﺑﻤﻨﻊ ﺻﺤﺔ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺃﻛﺜـﺮ ﻣﻦ ﺍﻟﺪﻳﺔ ﺑﺄﻥ‬
‫ﻫـﺬﺍ ﺯﻳﺎﺩﺓ ﻋـﲆ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﻳـﺔ ﲡﺐ ﺑﺎﻟﻌﻔـﻮ ﻭﺍﳌﺼﺎﳊﺔ ﻓﻼ ﳚﻮﺯ‬
‫ﺃﺧﺬ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﳉﻨﺲ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﻫﻨﺎ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ‬ ‫ﻭﻳﻨﺎﻗـﺶ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ :‬ﺑـﺄﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻣﻄﻠﻘ ﹰﺎ‪ ،‬ﺃﺧﺬ ﹰﺍ ﺑﺈﻃـﻼﻕ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﲆ‬
‫ﻻ ﻓﻴﺠﻮﺯ ﻋﻨﻪ ﱡ‬ ‫ﻟﻴﺲ ﻣـﺎ ﹰ‬
‫ﺟﻮﺍﺯ ﺍﳌﺼﺎﳊﺔ ﻣﻄﻠﻘ ﹰﺎ)‪.(٤‬‬
‫ﺛﺎﻟﺜ ﹰﺎ‪ :‬ﻳﺴـﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻭﺭﺑﻂ ﺫﻟﻚ ﺑﻤﻮﺟﺐ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‬
‫ﺍﻟﺼﻠﺢ ﻣﻄﻠﻘـ ﹰﺎ؛ ﻷﻥ‬‫ﺑـﺄﻥ ﺍﻟﻘﺘـﻞ ﺍﻟﻌﻤـﺪ ﺇﺫﺍ ﺃﻭﺟـﺐ ﺍﻟﻘـﻮﺩ ﻋﻴﻨـ ﹰﺎ ﺻـﺢ ﱡ‬
‫ﻻ ﻓﻴﺼﺢ ﻋﻨﻪ ﺍﳌﺼﺎﳊﺔ ﺑﲈ ﻳﺘﻔـﻖ ﻋﻠﻴﻪ ﺍﻟﻄﺮﻓﺎﻥ ﺃﺧﺬ ﹰﺍ‬ ‫ﺍﻟﻘﺼـﺎﺹ ﻟﻴﺲ ﻣﺎ ﹰ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ ﻣﻄﻠﻘ ﹰﺎ‪ ،‬ﺃﻣﺎ ﺇﻥ‬ ‫ﺑﻌﻤـﻮﻡ ﺍﻷﺩﻟـﺔ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺟـﻮﺍﺯ ﱡ‬
‫)‪ (١‬ﺍﳌﻐﻨﻲ )‪.(٥٩٥/١١‬‬
‫)‪ (٢‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٤٩/٦‬ﺍﳌﻐﻨﻲ )‪ ،(٥٩٦/١١‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪.(٥٠/٤‬‬
‫)‪ (٣‬ﺑﺪﺍﺋـﻊ ﺍﻟﺼﻨﺎﺋـﻊ )‪ ،(٤٩/٦) (٢٥٠/٧‬ﺍﳌﻐﻨـﻲ )‪ ،(٥٩٦/١١‬ﺍﳌﺒـﺪﻉ )‪ ،(٢٨٩/٤‬ﴍﺡ‬
‫ﺍﳋﺮﳾ )‪.(٢٧/٨‬‬
‫)‪ (٤‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٥٠/٤‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ )‪.(٣١١/٧‬‬

‫‪٩٧‬‬ ‫‪‬‬
‫ﺍﻟﺼﻠـﺢ ﻣﻦ ﺟﻨﺲ ﺍﻟﺪﻳـﺔ ﻓﻼ ﳚﻮﺯ‬
‫ﺃﻭﺟـﺐ ﺃﺣـﺪ ﺍﻷﻣﺮﻳـﻦ‪ ،‬ﻭﻛﺎﻥ ﺑﺪﻝ ﱡ‬
‫ﺧﻮﻓ ﹰﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺷـﺒﻬﺔ ﺍﻟﺮﺑﺎ‪ ،‬ﻓﻬـﻮ ﺑﻤﺜﺎﺑﺔ ﻣﻦ ﺻﺎﻟﺢ ﻋﻦ ﻣﺌﺔ ﺑﻤﺌﺘﲔ‬
‫ﻣﻊ ﺍﲢﺎﺩ ﺍﳉﻨﺲ ﻓﻴﻜﻮﻥ ﺭﺑﺎ)‪.(١‬‬
‫ﻭﻧﻮﻗﺶ ﻫـﺬﺍ ﺍﻟﺪﻟﻴﻞ ﺑﺄﻥ ﺍﳌﺼﺎﳊﺔ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ ﻭﺍﻟﻘﺼﺎﺹ ﻟﻴﺲ‬
‫ﻣﺎ ﹰ‬
‫ﻻ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻣﺎﻝ ﻣﻘﺪﺭ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ؛ ﻟﺬﺍ ﻓﻠﻴﺲ ﻫﻨﺎ ﺭﺑﺎ ﻷﻥ‬
‫ﺍﻟﺮﺑﺎ ﳜﺘﺺ ﺑﻤﺒﺎﺩﻟﺔ ﺍﳌﺎﻝ ﺑﺎﳌﺎﻝ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ ﻟﻴﺲ ﺑﲈﻝ)‪.(٢‬‬
‫ﺍﻟﱰﺟﻴﺢ‪:‬‬
‫ﺍﻟﺼﻠـﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‬ ‫ﺑﻌـﺪ ﻋﺮﺽ ﺍﳌﺴـﺄﻟﺔ ﺑﺄﺩﻟﺘﻬـﺎ ﻓﺎﻟﻈﺎﻫﺮ ﺻﺤﺔ ﱡ‬
‫ﺑﺄﻛﺜـﺮ ﻣﻦ ﺍﻟﺪﻳﺔ؛ ﻟﻈﻬﻮﺭ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺫﻟـﻚ‪ ،‬ﻭﱂ ﻳﻮﺟﺪ ﻣﺎ ﻳﺪﻓﻌﻬﺎ‪،‬‬
‫ﻻﺳـﻴﲈ ﻭﻫﻮ ﻗﻮﻝ ﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ؛ ﺑﻞ ﹸﺣ ﹺﻜ ﹶﻲ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻀﻌﻒ ﺃﺩﻟﺔ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﻭﺇﻣﻜﺎﻥ ﻣﻨﺎﻗﺸﺘﻬﺎ ﺑﲈ ﻻ ﳚﻌﻠﻬﺎ ﺗﻨﻬﺾ ﻟﻼﺣﺘﺠﺎﺝ‪.‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪،،،‬‬

‫)‪ (١‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٥٠/٤‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ ‪.٣١١/ ٧‬‬

‫)‪ (٢‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(٢٥٠/٧‬‬

‫‪‬‬ ‫‪٩٨‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﲏ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﺑﲈ ﺯﺍﺩ ﻋﲆ ﺍﻟﺪﻳﺔ‬
‫ﱡ‬

‫ﺍﳋﻄـﺄ‪ :‬ﻟﻐﺔ‪ :‬ﺿـﺪ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺍﳌﺨﻄﺊ ﻣـﻦ ﺃﺭﺍﺩ ﺍﻟﺼﻮﺍﺏ ﻓﺼﺎﺭ ﺇﱃ‬
‫ﻏﲑﻩ‪ ،‬ﻭﺍﳋﻄﺄ ﻣﺎ ﱂ ﻳﺘﻌﻤﺪ)‪.(١‬‬
‫ﻭﺫﻛـﺮ ﺍﻟﻔﻘﻬـﺎﺀ ﺗﻌﺮﻳﻔﺎﺕ ﻟﻠﻘﺘﻞ ﺍﳋﻄـﺄ ﺗﺮﺟﻊ ﰲ ﳎﻤﻮﻋﻬـﺎ ﺇﱃ ﻋﺪﻡ‬
‫ﻗﺼـﺪ ﺍﻟﻘﺘﻞ‪ ،‬ﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ‪» :‬ﻭﻭﺟﻮﻩ ﺍﳋﻄﺄ ﻛﺜﲑﺓ ﻻ ﲢﴡ‪ ،‬ﻳﺮﺑﻄﻬﺎ‬
‫ﻋﺪﻡ ﺍﻟﻘﺼﺪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺮﻣﻲ ﺻﻔﻮﻑ ﺍﳌﴩﻛﲔ ﻓﻴﺼﻴﺐ ﻣﺴﻠ ﹰﲈ‪ ..‬ﺃﻭ ﻳﺮﻣﻲ‬
‫ﺇﱃ ﻏﺮﺽ ﻓﻴﺼﻴﺐ ﺇﻧﺴﺎﻧ ﹰﺎ‪ ...‬ﻭﺍﳋﻄﺄ ﺍﺳﻢ ﻣﻦ ﺃﺧﻄﺄ ﺧﻄﺄ ﻭﺇﺧﻄﺎﺀ‪ :‬ﺇﺫﺍ ﱂ‬
‫ﻳﺼﻨﻊ ﻋﻦ ﺗﻌﻤﺪ‪ ،...‬ﻭﻳﻘﺎﻝ ﳌﻦ ﺃﺭﺍﺩ ﺷـﻴﺌ ﹰﺎ ﻓﻔﻌﻞ ﻏﲑﻩ‪ :‬ﺃﺧﻄﺄ‪ ،‬ﻭﳌﻦ ﻓﻌﻞ‬
‫ﻏﲑ ﺍﻟﺼﻮﺍﺏ ﺃﺧﻄﺄ«)‪.(٢‬‬
‫ﻼ ﻻ ﻳﺮﻳﺪ‬ ‫ـﺮﻑ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺑـ‪» :‬ﺃﻥ ﻳﻔﻌﻞ ﻓﻌ ﹰ‬
‫ﻭﻣـﻦ ﻫﻨﺎ ﹸﻋ ﱢ‬
‫ﺇﺻﺎﺑـﺔ ﺍﳌﻘﺘـﻮﻝ ﻓﻴﺼﻴﺒـﻪ ﻭﻳﻘﺘﻠﻪ‪ ،‬ﻣﺜـﻞ ﺃﻥ ﻳﺮﻣـﻲ ﺻﻴﺪ ﹰﺍ ﻓﻴﺼﻴﺐ ﺇﻧﺴـﺎﻧ ﹰﺎ‬
‫ﻓﻴﻘﺘﻠـﻪ«)‪ .(٣‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪» :‬ﻭﺃﲨﻌﻮﺍ ﻋﲆ ﺃﻥ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﺃﻥ ﻳﺮﻳﺪ ﻳﺮﻣﻲ‬
‫ﺍﻟـﴚﺀ ﻓﻴﺼﻴﺐ ﻏـﲑﻩ«)‪ ،(٤‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﺘـﻞ ﻻ ﻳﺘﻌﻠﻖ ﺑﻪ ﻗﺼﺎﺹ‪،‬‬
‫ﻭﲡﺐ ﺍﻟﺪﻳﺔ ﺑﻐﲑ ﺧﻼﻑ)‪ ،(٥‬ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﻗﻮﻝ ﺍﷲ ﺟﻼ ﻭﻋﻼ‪!) :‬‬

‫)‪ (١‬ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻓﺼﻞ ﺍﳋﺎﺀ )‪ ،(٤٧/١‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳌﺤﻴﻂ‪ ،‬ﻓﺼﻞ ﺍﳋﺎﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳍﻤﺰﺓ )‪.(١٣/١‬‬
‫)‪ (٢‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪.(٣١٣/٥‬‬
‫)‪ (٣‬ﺍﳌﻐﻨﻲ )‪ ،(٤٦٤/١١‬ﺍﻹﻗﻨﺎﻉ ﻻﺑﻦ ﺍﳌﻨﺬﺭ )‪ ،(٣٥٤/١‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻔﻘﻬﻲ‪) ،‬ﺹ‪.(١١٧‬‬
‫)‪ (٤‬ﺍﻹﲨﺎﻉ‪) ،‬ﺹ‪.(١٤٥‬‬
‫)‪ (٥‬ﺍﳌﻐﻨﻲ )‪ ،(٤٦٤/١١‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪.(٥/٧‬‬

‫‪٩٩‬‬ ‫‪‬‬
‫" ‪/ . - , + * )( ' & % $ #‬‬
‫‪] (...7 6 5 4 3 2 1 0‬ﺍﻟﻨﺴﺎﺀ‪ [٩٢ :‬ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﲆ ﻭﺟﻮﺏ ﺍﻟﺪﻳﺔ ﰲ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ‪ ،‬ﻭﺃﳖﺎ ﳏﺪﺩﺓ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﺎﺭﻉ ﺑﻤﺌﺔ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﺃﲨﻊ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠـﻢ ﻋﲆ ﺃﻥ ﺍﻹﺑﻞ ﺃﺻﻞ ﰲ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺃﻥ ﺩﻳﺔ ﺍﳊﺮ ﺍﳌﺴـﻠﻢ ﻣﺌﺔ ﻣﻦ ﺍﻹﺑﻞ‬
‫ﻭﻗﺪ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ«)‪.(١‬‬
‫ﻭﻗـﺪ ﺩﻝ ﻋﲆ ﺫﻟﻚ ﻣـﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺒﻲ ﷺ ﻟﻌﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﺍﻟﺬﻱ‬
‫ﹼﺑﻴـﻦ ﻓﻴـﻪ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴـﻨﻦ ﻭﺍﻟﺪﻳﺎﺕ‪ ،‬ﻭﻗـﺎﻝ ﻓﻴـﻪ‪» :‬ﻭﺃﻥ ﰲ ﺍﻟﻨﻔﺲ ﻣﺌﺔ‬
‫ﺍﻹﺑﻞ«)‪.(٢‬‬
‫)‪ (١‬ﺍﳌﻐﻨﻲ )‪.(٦/١٢‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻘﻮﻝ )‪ ،(٥٩-٥٨/٨‬ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻘﻮﻝ‪،‬‬
‫)ﺹ‪ ،(٦١١‬ﻭﺍﺑـﻦ ﺍﳉﺎﺭﻭﺩ ﰲ ﺍﳌﻨﺘﻘﻰ )ﺹ‪ ،(١٩٩-١٩٨‬ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪:‬‬
‫ﺍﳊـﺪﻭﺩ ﻭﺍﻟﺪﻳﺎﺕ ﻭﻏـﲑﻩ )‪ ،(٢١٠-٢٠٩/٣‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻛﺘـﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﺮﺽ‬
‫ﺍﻟـﺰﻛﺎﺓ ﻭﻣـﺎ ﲡﺐ ﻓﻴﻪ‪ ،‬ﻣﻮﺍﺭﺩ ﺍﻟﻈﻤـﺂﻥ ﺇﱃ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﺣﺒـﺎﻥ‪) ،‬ﺹ‪ ،(٢٠٣-٢٠٢‬ﻭﺍﳊﺎﻛﻢ‬
‫ﰲ ﺍﳌﺴـﺘﺪﺭﻙ‪ ،‬ﻛﺘـﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺻﺤﺤـﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﺒـﻲ )‪ ،(٣٩٧-٣٩٥/١‬ﻭﺍﻟﺪﺍﺭﻣﻲ‬
‫ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳـﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﲨﺎﻉ ﺃﺑـﻮﺍﺏ ﺍﻟﺪﻳﺎﺕ ﻓﻴﲈ ﺩﻭﻥ ﺍﻟﻨﻔـﺲ )‪،(٨٢-٨٠/٨‬‬
‫ﻭﺃﺑـﻮ ﺩﺍﻭﺩ ﰲ ﺍﳌﺮﺍﺳـﻴﻞ‪ ،‬ﺑـﺎﺏ‪ :‬ﻣﺎ ﺟـﺎﺀ ﰲ ﺍﻟﺪﻳـﺔ‪) ،‬ﺹ‪ ،(١٥٨-١٥٧‬ﻭﺍﺑﻦ ﺃﰊ ﺷـﻴﺒﺔ ﰲ‬
‫ﺍﳌﺼﻨـﻒ‪ ،‬ﻛﺘـﺎﺏ‪ :‬ﺍﻟﺪﻳـﺎﺕ )‪ ،(١٨٠ ،١٥٩ ،١٥٥/٩‬ﻭﻋﺒﺪﺍﻟـﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ‪ ،‬ﻛﺘﺎﺏ‪:‬‬
‫ﺍﻟﻌﻘـﻮﻝ )‪ ،(٣٨٣ ،٣١٦/٩‬ﻭﺍﺑـﻦ ﺣـﺰﻡ ﰲ ﺍﳌﺤـﲆ )‪ ،(٤١٢-٤١١/١٠‬ﻭﺃﻭﺭﺩﻩ ﺍﳌﺘﻘـﻲ‬
‫ﺍﳍﻨﺪﻱ ﰲ ﻛﻨﺰ ﺍﻟﻌﲈﻝ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺰﻛﺎﺓ )‪ ،(٣١٤-٣١٢/٦‬ﻭﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻧﻘ ﹰ‬
‫ﻼ‬
‫ﻋـﻦ ﺍﳊﺎﻛﻢ )‪ ،(٣٤٣/١‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺮﺳـﻞ ﺻﺤﻴﺢ ﺍﻹﺳـﻨﺎﺩ‪ ،‬ﻭﻗـﺪ ﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ‬
‫ﻛﲈ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ )‪ ،(٣٠٣/٧‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪﺍﻟﱪ‪» :‬ﻻ ﺧﻼﻑ ﻋﻦ ﻣﺎﻟﻚ ﰲ ﺇﺭﺳـﺎﻝ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﲠﺬﺍ ﺍﻹﺳـﻨﺎﺩ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻣﺴـﻨﺪ ﹰﺍ ﻣﻦ ﻭﺟﻪ ﺻﺎﻟﺢ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﺸـﻬﻮﺭ ﻋﻨﺪ ﺃﻫﻞ‬
‫ﺍﻟﺴـﲑ ﻣﻌﺮﻭﻑ ﻣﺎ ﻓﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻌﺮﻓﺔ ﺗﺴـﺘﻐﻨﻲ ﺑﺸـﻬﺮﲥﺎ ﻋﻦ ﺍﻹﺳـﻨﺎﺩ؛ ﻷﻧﻪ ﺃﺷـﺒﻪ‬
‫ﺍﻟﺘﻮﺍﺗﺮ ﰲ ﳎﻴﺌﻪ ﻟﺘﻠﻘﻲ ﺍﻟﻨﺎﺱ ﻟﻪ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﳌﻌﺮﻓﺔ‪ ،...‬ﻭﻛﺘﺎﺏ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﻣﻌﺮﻭﻑ ﻋﻨﺪ‬
‫ﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﻓﻤﺘﻔﻖ ﻋﻠﻴﻪ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﻼ«‪.‬‬
‫ﻳﻨﻈـﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻤﻬﻴﺪ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻣﻮﺳـﻮﻋﺔ ﴍﻭﺡ ﺍﳌﻮﻃـﺄ )‪ ،(٥٢١-٥٢٠/٢٠‬ﻭﻳﻨﻈﺮ‪:‬‬
‫ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ )‪.(١٨-١٧/٤‬‬

‫‪‬‬ ‫‪١٠٠‬‬
 ‫ﹰ‬
‫ﴍﻋـﺎ ﻓﻘﺪ ﺍﺗﻔﻖ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﺟـﺐ ﰲ ﺍﻟﻘﺘـﻞ ﺍﳋﻄﺄ ﳏـﺪﺩ ﹰﺍ ﻭﻣﻘﺪﺭ ﹰﺍ‬
‫ﺍﻷﺋﻤـﺔ ﺍﻷﺭﺑﻌـﺔ ﻋﲆ ﺃﻧﻪ ﻻ ﳚـﻮﺯ ﺃﻥ ﻳﺼﺎﻟﺢ ﻋﻦ ﺩﻳﺔ ﺍﻟﻘﺘـﻞ ﺍﳋﻄﺄ ﺑﺄﻛﺜﺮ‬
‫ﻣﻨﻬﺎ ﻣﻦ ﺟﻨﺴـﻬﺎ ﻓﻼ ﻳﺼﺎﻟﺢ ﻋﻦ ﻣﺌﺔ ﻣﻦ ﺍﻹﺑﻞ ﺑﻤﺌﺔ ﻭﻋﴩﻳﻦ ﻣﻦ ﺍﻹﺑﻞ‬
‫ﻷﻥ ﺍﻟﺪﻳـﺔ ﻣﺌـﺔ ﻣﻦ ﺍﻹﺑـﻞ ﻓﺘﻜﻮﻥ ﺍﻟﺰﻳـﺎﺩﺓ ﻋﻠﻴﻬﺎ ﺭﺑ ﹰﺎ‪ ،‬ﻓﺪﻳـﺔ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ‬
‫ﻣﻘـﺪﺭﺓ ﴍﻋـ ﹰﺎ ﺑﻤﻘﺪﺍﺭ ﻣﻌﻠـﻮﻡ ﻻ ﺯﻳﺎﺩﺓ ﻋﻠﻴـﻪ‪ ،‬ﻓﺎﻟﺰﻳﺎﺩﺓ ﻋـﲆ ﺍﳌﻘﺪﺭ ﻣﻦ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ؛ ﻓﺈﻥ ﺑﺪﻝ‬ ‫ﺟﻨﺴـﻪ ﺗﻜﻮﻥ ﺭﺑ ﹰﺎ ﻓﻼ ﳚﻮﺯ‪ ،‬ﺑﺨﻼﻑ ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻋـﻮﺽ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﺍﻟﻘﺼـﺎﺹ ﻟﻴﺲ ﻣﺎ ﹰ‬
‫ﻻ‬ ‫ﱡ‬
‫ﺣﺘﻰ ﻳﻜﻮﻥ ﺍﻟﺒﺪﻝ ﻋﻨﻪ ﺯﻳﺎﺩﺓ ﻋﲆ ﺍﳌﺎﻝ ﺍﳌﻘﺪﺭ؛ ﺇﺫ ﻟﻴﺲ ﻓﻴﻪ ﺗﻘﺪﻳﺮ ﴍﻋﻲ‬
‫ﻓﻼ ﻳﺘﺤﻘﻖ ﺍﻟﺮﺑﺎ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﺇﺫﺍ ﻭﻗﻊ ﻋﲆ ﺍﻟﺪﻳﺔ ﻭﻟﻴﺲ ﻋﲆ ﺍﻟﻘﺼﺎﺹ‬ ‫ﻓﺨﻼﺻﺔ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﱡ‬
‫ﻓﺈﻧـﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﻋﲆ ﺃﻛﺜﺮ ﳑﺎ ﲡﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺟﻨﺴـﻬﺎ‬
‫ﻷﻥ ﺫﻟﻚ ﻳﻌﺘﱪ ﺭﺑﺎ)‪.(١‬‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﻣـﻦ ﻏﲑ ﺟﻨﺲ ﺍﻟﺪﻳﺔ ﻛﲈ ﻟﻮ‬ ‫ﺃﻣـﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑـﺪﻝ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻭﻟﻮ‬
‫ﻼ ﺃﻭ ﻣﻜﻴﻼﺕ؛ ﻓﻬﻨﺎ ﳚﻮﺯ ﱡ‬ ‫ﺻﺎﻟﺢ ﻋﻦ ﺩﻳﺔ ﺍﳋﻄﺄ ﺑﺴﻴﺎﺭﺍﺕ ﻣﺜ ﹰ‬
‫ﻛﺎﻥ ﺑﺄﻛﺜـﺮ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﻳﻠﻌﻲ‪» :‬ﻭﺃﻣﺎ ﺍﳋﻄﺄ ﰲ ﺍﻟﻨﻔﺲ ﻓﻸﻥ ﻣﻮﺟﺒﻪ‬
‫ﻭﺍﻟﺼﻠﺢ ﻋﻦ ﺩﻋﻮﺍﻩ ﺟﺎﺋﺰ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﺗﺼﺢ ﺍﻟﺰﻳﺎﺩﺓ ﻋﲆ ﻗﺪﺭ ﺍﻟﺪﻳﺔ‬
‫ﺍﳌـﺎﻝ‪ ،‬ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﻏﲑ‬ ‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺃﺣﺪ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪﻳﺔ ﻟﻠﺮﺑﺎ‪ ..‬ﻭﻟﻮ ﻭﻗﻊ ﱡ‬‫ﺇﺫﺍ ﻭﻗﻊ ﱡ‬
‫ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪﻳﺔ ﺟﺎﺯ ﻛﻴﻔﲈ ﻛﺎﻥ ﻟﻌﺪﻡ ﺍﻟﺮﺑﺎ«‪.‬‬
‫ﺍﻟﺼﻠﺢ‬
‫ﻭﺟـﺎﺀ ﰲ ﺣﺎﺷـﻴﺔ ﺍﻟﺸـﻠﺒﻲ ﻋﻨﺪ ﻗـﻮﻝ ﺍﻟﺰﻳﻠﻌـﻲ‪» :‬ﻭﻟﻮ ﻭﻗـﻊ ﱡ‬
‫ﻋـﲆ ﻏﲑ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪﻳﺔ« ﻗﺎﻝ‪ :‬ﺃﻱ ﻋﺪﻡ ﺻﺤـﺔ ﺍﻟﺰﻳﺎﺩﺓ ﻋﲆ ﻗﺪﺭ ﺍﻟﺪﻳﺔ ﻓﻴﲈ‬
‫ﺇﺫﺍ ﺻﺎﻟـﺢ ﻋـﻦ ﺟﻨﺎﻳـﺔ ﺍﳋﻄﺄ ﻋﲆ ﺃﺣـﺪ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪﻳﺔ ﻛﺎﻹﺑـﻞ ﻭﺍﻟﺬﻫﺐ‬
‫)‪ (١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٢٥٠/٧) (٤٩/٦‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ )‪ ،(١١٣/٦‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ )‪،(٣٥٣/٨‬‬
‫ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٧/٨‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ )‪ ،(٢٦٣/٤‬ﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﲠﺎﻣﺶ ﺍﳉﻠﻴﻞ‬
‫)‪ ،(٣٢٨/٨‬ﺍﳌﻐﻨﻲ )‪ ،(٥٩٦/١١‬ﺍﻟﺘﴩﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ )‪.(١٦٨/٢‬‬

‫‪١٠١‬‬ ‫‪‬‬
‫ﻭﺍﻟﻔﻀـﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺻﺎﻟـﺢ ﻋﲆ ﻏﲑ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪﻳـﺔ ﻛﺎﳌﻜﻴﻞ ﻭﺍﳌﻮﺯﻭﻥ ﺟﺎﺯ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺍﻟﺰﻳﺎﺩﺓ؛ ﻷﻥ ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﳉﻨﺲ ﻻ ﺗﻈﻬﺮ ﺍﻟﺰﻳﺎﺩﺓ«)‪.(١‬‬‫ﱡ‬
‫ﻭﰲ ﺍﻟﺘـﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ‪» :‬ﻣﻦ ﺟﻨﻰ ﺧﻄـﺄ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻹﺑﻞ ﻓﺼﺎﻟﺢ‬
‫ﺍﻷﻭﻟﻴـﺎﺀ ﻋﺎﻗﻠﺘﻪ ﻋﲆ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺟﺎﺯ ﺇﻥ ﻋﺠﻠﻮﻫﺎ‪ ،‬ﻓﺈﻥ ﺗﺄﺧﺮﺕ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﳋﻄﺄ‬
‫ﱂ ﳚـﺰ ﻷﻧـﻪ ﺩﻳﻦ ﺑﺪﻳﻦ« ‪ .‬ﻭﺫﻟـﻚ ﺃﻥ ﺍﳌﺎﻟﻜﻴﺔ ﻳﻌـﺪﻭﻥ ﱡ‬
‫)‪(٢‬‬

‫ﺍﻟﺼﻠﺢ‬
‫ﺣﻜﻤـﻪ ﺣﻜﻢ ﺑﻴﻊ ﺍﻟﺪﻳﻦ؛ ﺇﺫ ﺩﻳﺔ ﺍﳋﻄﺄ ﻣﺎﻝ ﰲ ﺍﻟﺬﻣﺔ‪ ،‬ﻓﲑﺍﻋﻰ ﰲ ﱡ‬
‫ﻋﻦ ﺍﻟﺪﻳﺔ ﰲ ﺍﳋﻄﺄ ﻣﺎ ﻳﺮﺍﻋﻰ ﰲ ﺑﻴﻊ ﺍﻟﺪﻳﻦ ﺳﻮﺍﺀ)‪.(٣‬‬
‫ﻭﻗـﺎﻝ ﺃﺑﻮﺍﳋﻄﺎﺏ‪» :‬ﻭﻻ ﻳﺼﺢ ‪-‬ﺃﻱ ﺍﻟﺼﻠـﺢ‪ -‬ﻋﻦ ﻗﺘﻞ ﺍﳋﻄﺄ ﺑﺄﻛﺜﺮ‬
‫ﻣﻦ ﺍﻟﺪﻳﺔ ﻣﻦ ﺟﻨﺲ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﳚﻮﺯ ﻣﻦ ﻏﲑ ﺟﻨﺴﻬﺎ«)‪.(٤‬‬
‫ﻭﲠﺬﺍ ﺗﺒﲔ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺼﺎﻟﺢ ﺍﳉﺎﲏ ﺃﻭﻟﻴﺎﺀ ﺍﳌﺠﻨﻲ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﺘﻞ‬
‫ﺍﳋﻄﺄ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ ﻣﻦ ﺟﻨﺴـﻬﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺻﺎﳊﻪ ﻋﲆ ﻏﲑ ﺟﻨﺴﻬﺎ ﺑﺄﻛﺜﺮ‬
‫ﻣـﻦ ﻗﻴﻤﺘﻬـﺎ ﻓﻴﺠـﻮﺯ)‪ ،(٥‬ﻭﻗﺪ ﻋﻠـﻞ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﻤﻨـﻊ ﺑﺄﻛﺜﺮ ﻣـﻦ ﺍﻟﺪﻳﺔ ﻣﻦ‬
‫ﺟﻨﺴـﻬﺎ ﺑﺄﻥ ﺍﻟﺪﻳـﺔ ﻣﻘﺪﺭﺓ ﺛﺎﺑﺘﺔ ﰲ ﺫﻣـﺔ ﺍﳉﺎﲏ ﻓﻠﻢ ﳚـﺰ ﺃﻥ ﻳﺼﺎﻟﺢ ﻋﻨﻬﺎ‬
‫ﺑﺄﻛﺜـﺮ ﻣﻨﻬﺎ ﻣﻦ ﺟﻨﺴـﻬﺎ؛ ﻷﻧـﻪ ﺇﺫﺍ ﺃﺧﺬ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻓﻘﺪ ﺃﺧـﺬ ﺣﻘﻪ ﻭﺯﻳﺎﺩﺓ‬
‫ﻻ ﻣﻘﺎﺑـﻞ ﳍﺎ ﻓﻴﻜﻮﻥ ﺃﻛﻞ ﻣﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﻻ ﺷـﻚ ﺃﻥ ﺃﻛﻞ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ‬
‫ﻣﻨﻬﻲ ﻋﻨﻪ ﺑﺪﻻﻟﺔ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] (o n m l k) :‬ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫‪ .[١٨٨‬ﻓﻴﻜﻮﻥ ﺣﺮﺍﻣ ﹰﺎ)‪.(٦‬‬
‫)‪ (١‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﻭﺣﺎﺷﻴﺔ ﺍﻟﺸﻠﺒﻲ ﲠﺎﻣﺸﻪ )‪.(٣٦/٥‬‬
‫)‪ (٢‬ﺍﻟﺘﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﲠﺎﻣﺶ ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ )‪.(٣٢٨/٨‬‬
‫)‪ (٣‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٧/٨‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(٢٦٣/٤‬ﴍﺡ ﺍﻟﺰﺭﻗﺎﲏ ﻋﲆ ﳐﺘﴫ ﺧﻠﻴﻞ )‪.(٢٧/٨‬‬
‫)‪ (٤‬ﺍﳍﺪﺍﻳﺔ )‪.(١٩٦/١‬‬
‫)‪ (٥‬ﺗﺒﻴـﲔ ﺍﳊﻘﺎﺋﻖ )‪ ،(٣٦/٥‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ )‪ ،(٢٦٣/٤‬ﺍﳌﻐﻨـﻲ )‪ ،(٢٤/٧‬ﴍﺡ ﻣﻨﺘﻬﻰ‬
‫ﺍﻹﺭﺍﺩﺍﺕ )‪ ،(٤١٠/٣‬ﻛﺸـﺎﻑ ﺍﻟﻘﻨـﺎﻉ )‪ ،(٢٨١-٢٨٠/٨‬ﺍﻟﺘﴩﻳـﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳـﻼﻣﻲ‬
‫)‪ ،(١٦٨/٢‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪.(٣٥١/٢٧‬‬
‫)‪ (٦‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ )‪ ،(٣٦/٥‬ﺍﳌﻐﻨﻲ )‪ ،(٢٥/٧‬ﻛﺸـﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٢٨١-٢٨٠/٨‬ﺍﳌﻮﺳـﻮﻋﺔ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪ ،(٣٥١/٢٧‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪.(٤٣٥٣/٦‬‬

‫‪‬‬ ‫‪١٠٢‬‬
 ‫ﺍﻟﺼﻠﺢ ﻣﻦ ﻏﲑ ﺟﻨﺲ ﺍﻟﺪﻳﺔ ﻓﻴﺠﻮﺯ ﺑﺄﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻬﺎ؛‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﺪﻝ ﱡ‬
‫ﹴ‬
‫ﺣﻴﻨﺌﺬ ﺻﻠﺢ ﺑﻤﻌﻨﻰ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﳚﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺸﱰﻱ ﺍﻟﴚﺀ ﺑﺄﻛﺜﺮ‬ ‫ﻷﻧﻪ‬
‫ﻣﻦ ﻗﻴﻤﺘﻪ ﺃﻭ ﺃﻗﻞ‪ ،‬ﻭﻷﻧﻪ ﻻ ﺭﺑﺎ ﺑﲔ ﺍﻟﻌﻮﺽ ﻭﺍﳌﻌﻮﺽ ﻋﻨﻪ؛ ﻓﺼﺢ)‪.(١‬‬

‫)‪ (١‬ﻛﺸـﺎﻑ ﺍﻟﻘﻨـﺎﻉ )‪ ،(٢٨١/٨‬ﴍﺡ ﻣﻨﺘﻬـﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪ ،(٤١٠/٣‬ﺍﻟﻘﻮﺍﻋـﺪ‪ ،‬ﻻﺑـﻦ ﺭﺟﺐ‬

‫)ﺹ‪.(٣٠٧‬‬

‫‪١٠٣‬‬ ‫‪‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬
‫ﻣﻦ ﻳﻤﻠﻚ ﺣﻖ ﺍﻟﺼﻠﺢ‬

‫ﺇﺫﺍ ﻭﻗﻌـﺖ ﺟﺮﻳﻤﺔ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﺍﻷﻣﺮ ﺇﱃ ﺇﺳـﻘﺎﻁ‬

‫ﺍﻟﺼﻠﺢ ﻣـﻦ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻊ‬
‫ﺑﺎﻟﺼﻠـﺢ‪ ،‬ﻓﻤـﻦ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﺣـﻖ ﱡ‬ ‫ﺍﻟﻘﺼـﺎﺹ ﱡ‬
‫ﺍﳉﺎﲏ؟‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻋﲆ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻤﻦ ﻟﻪ ﺣﻖ ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﺣﻖ ﳉﻤﻴـﻊ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻓﻜﻞ‬ ‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﱡ‬
‫ﻭﺍﺭﺙ ﻳﺮﺙ ﺍﳌﺎﻝ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻦ ﺫﻭﻱ ﺍﻟﻔﺮﻭﺽ ﺃﻡ ﺍﻟﻌﺼﺒﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺍﻟﻨﺴﺎﺀ ﺑﻤﻦ ﻓﻴﻬﻢ ﺍﻟﺰﻭﺟﺎﻥ‪ ،‬ﻓﻬﻮ ﻣﺴﺘﺤﻖ ﻟﻠﻘﺼﺎﺹ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ‬
‫ﺍﻟﻔﻘﻬـﺎﺀ ﻓﻬﻮ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ)‪ ،(١‬ﻭﺍﳌﺸـﻬﻮﺭ ﻋﻦ ﺍﻟﺸـﺎﻓﻌﻴﺔ)‪ ،(٢‬ﻭﺍﳌﺬﻫﺐ‬
‫ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ)‪ ،(٣‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﳌﺎﻟﻜﻴﺔ)‪.(٤‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺣـﻖ ﻟﻠﻌﺎﺻﺐ ﺍﻟﺬﻛﺮ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﱡ‬
‫ﲨﻴﻊ ﺍﻟﻌﺼﺒﺔ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﺴﺎﺀ ﻓﻴﺜﺒﺖ ﳍﻦ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻌﻔﻮ‬
‫ﻳﻜﻦ ﻭﺍﺭﺛـﺎﺕ ﻟﻠﻤﻘﺘﻮﻝ‪ ،‬ﻭﱂ‬
‫ﻋﻨـﻪ ﻣﻊ ﻏﲑﻫﻦ ﺑﺜﻼﺛـﺔ ﴍﻭﻁ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ ﱠ‬
‫)‪ (١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(٢٤٢/٧‬‬
‫)‪ (٢‬ﺍﳊـﺎﻭﻱ ﺍﻟﻜﺒـﲑ )‪ ،(٢٥٠/١٥‬ﺗﻜﻤﻠـﺔ ﺍﳌﺠﻤﻮﻉ )‪ ،(٢٥٣/٢٠‬ﻣﻐﻨـﻲ ﺍﳌﺤﺘﺎﺝ )‪،(٣٩/٤‬‬
‫ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ )‪.(٢٩٨/٧‬‬
‫)‪ (٣‬ﺍﳌﻐﻨـﻲ )‪ ،(٥٨٢/١١‬ﺍﻹﻧﺼـﺎﻑ ﻣـﻊ ﺍﻟـﴩﺡ ﺍﻟﻜﺒـﲑ )‪ ،(١٦٠/٢٥‬ﻣﻄﺎﻟـﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ‬
‫)‪.(٤٨/٦‬‬
‫)‪ (٤‬ﺍﳌﻨﺘﻘﻰ ﴍﺡ ﺍﳌﻮﻃﺄ )‪.(١٢٥/٧‬‬

‫‪‬‬ ‫‪١٠٤‬‬
 ‫ﻭﻛـﻦ ﻟﻮ ﻛﺎﻥ ﰲ ﺩﺭﺟﺘﻬـﻦ ﺭﺟﻞ ﻭﺭﺙ‬
‫ﱠ‬ ‫ﻳﺴـﺎ ﹺﻭﻫﻦ ﻋﺎﺻـﺐ ﰲ ﺍﻟﺪﺭﺟﺔ‪،‬‬
‫ﺑﺎﻟﺘﻌﺼﻴـﺐ‪ ،‬ﻭﻫﻮ ﻣﺬﻫـﺐ ﺍﳌﺎﻟﻜﻴـﺔ ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑـﺄﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻟﻠﻌﺎﺻﺐ‬ ‫)‪(١‬‬

‫ﺧﺮﺟﻬﺎ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﺬﻛﺮ ﻫﻮ ﻗﻮﻝ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﹼ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻭﺍﺧﺘﺎﺭﻫﺎ‪.‬‬

‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﳌﻦ ﻳﺮﺙ ﺍﳌﺎﻝ ﺑﻨﺴـﺐ‬ ‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺣﻖ ﱡ‬
‫ﺩﻭﻥ ﺳـﺒﺐ‪ ،‬ﻓﻴﺨـﺮﺝ ﺑﺬﻟـﻚ ﻣـﻦ ﻳـﺮﺙ ﺑﺎﻟﺰﻭﺟﻴـﺔ‪ ،‬ﻭﻫـﻮ ﻭﺟـﻪ ﻋﻨـﺪ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ)‪.(٤‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﳌﻨﺎﻗﺸﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻳﺴـﺘﺪﻝ ﺍﻟﻘﺎﺋﻠـﻮﻥ ﺑـﺄﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﺣﻖ ﳉﻤﻴـﻊ ﺍﻟﻮﺭﺛﺔ ﻓﻤﻦ ﻭﺭﺙ‬
‫ﺍﳌﺎﻝ ﻭﺭﺙ ﺍﻟﻘﺼﺎﺹ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻨﺼـﻮﺹ ﺃﺛﺒﺘﺖ ﺍﳊﻖ ﰲ ﺍﻟﻘﺼﺎﺹ ﻷﻫﻞ ﺍﳌﻘﺘﻮﻝ‬
‫ﻛـﲈ ﰲ ﻗـﻮﻝ ﺍﻟﻨﺒـﻲ ﷺ‪ ...» :‬ﻓﻤﻦ ﻗﺘـﻞ ﻟﻪ ﺑﻌـﺪ ﻣﻘﺎﻟﺘﻲ ﻫـﺬﻩ ﻓﺄﻫﻠﻪ ﺑﲔ‬
‫ﺧﲑﺗـﲔ‪ (٥)«...‬ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﳚﻤﻌﻪ ﻭﺇﻳﺎﻫﻢ ﻧﺴـﺐ ﻭﻗﺮﺍﺑﺔ‬
‫ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ)‪ ،(٦‬ﻭﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺰﻭﺝ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﷺ‪:‬‬
‫)‪ (١‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٢-٢١/٨‬ﺑﺪﺍﻳﺔ ﺍﳌﺠﺘﻬﺪ )‪ ،(٤٠٣/٢‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ )‪،٢٥٦/٤‬‬
‫‪ ،(٢٥٨‬ﺍﳌﺪﻭﻧﺔ )‪.(٢٣٥/١٦‬‬
‫)‪ (٢‬ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ )‪ ،(٢٥٣/٢٠‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ )‪ ،(٢٩٩/٧‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪.(٤٠/٤‬‬
‫)‪ (٣‬ﺍﻹﻧﺼﺎﻑ ﻣﻊ ﺍﻟﴩﺡ ﺍﻟﻜﺒﲑ )‪ ،(١٦١/٢٥‬ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ )ﺹ‪.(٢٩٣‬‬
‫)‪ (٤‬ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ )‪ ،(٢٥٣/٢٠‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ )‪ ،(٢٩٩/٧‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪.(٤٠/٤‬‬
‫)‪ (٥‬ﺃﺧﺮﺟـﻪ ﺃﺑـﻮﺩﺍﻭﺩ ﰲ ﺳـﻨﻨﻪ ﻭﺍﻟﻠﻔـﻆ ﻟﻪ‪ ،‬ﻛﺘـﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑـﺎﺏ‪ :‬ﻭﱄ ﺍﻟﻌﻤﺪ ﻳـﺮﴇ ﺑﺎﻟﺪﻳﺔ‬
‫)‪ ،(٦٤٣/٤‬ﻭﺑﻨﺤﻮﻩ ﺍﻟﱰﻣﺬﻱ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺣﻜﻢ ﻭﱄ ﺍﻟﻘﺘﻴﻞ‬
‫ﰲ ﺍﻟﻘﺼـﺎﺹ ﻭﺍﻟﻌﻔـﻮ‪ ،‬ﻭﻗـﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴـﻦ ﺻﺤﻴﺢ‪ ،‬ﺳـﻨﻦ ﺍﻟﱰﻣـﺬﻱ )‪،(١٤/٤‬‬
‫ﻭﺍﻟﺒﻴﻬﻘـﻲ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﳉﻨﺎﻳـﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳋﻴـﺎﺭ ﰲ ﺍﻟﻘﺼـﺎﺹ )‪ ،(٥٢/٨‬ﻭﺻﺤﺤﻪ‬
‫ﺍﻷﻟﺒﺎﲏ ﻛﲈ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ )‪.(٢٧٦/٧‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﻟﺴـﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٢٨/١١‬ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪ ،(١٥٠/١‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ‬
‫ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(٢٩‬‬

‫‪١٠٥‬‬ ‫‪‬‬
‫»‪ ...‬ﻣـﻦ ﻳﻌﺬﺭﲏ ﻣﻦ ﺭﺟﻞ ﺑﻠﻐﻨﻲ ﺃﺫﺍﻩ ﰲ ﺃﻫﲇ ﻓﻮﺍﷲ ﻣﺎ ﻋﻠﻤﺖ ﻋﲆ ﺃﻫﲇ‬
‫ﺇﻻ ﺧﲑ ﹰﺍ‪ (١)«...‬ﻓﻘﻮﻟﻪ‪» :‬ﻋﲆ ﺃﻫﲇ« ﻳﺮﻳﺪ ﻋﺎﺋﺸﺔ ﻓﻌﺪ ﺍﻟﻨﺒﻲ ﷺ ﺯﻭﺟﻪ‬
‫ﻋﺎﺋﺸـﺔ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻓﺘﺒﲔ ﲠﺬﺍ ﺃﻥ ﺍﻟﺰﻭﺟﺔ ﺗﺪﺧﻞ ﰲ ﻋﻤﻮﻡ ﺃﻫﻞ ﺍﻟﺰﻭﺝ‬
‫ﻓﺘﻜﻮﻥ ﺩﺍﺧﻠﺔ ﺿﻤﻦ ﺍﻷﻫﻞ ﻭﻫﻢ ﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ)‪ ،(٢‬ﻭﻗﺎﻝ ﺍﳋﻄﺎﰊ ‪-‬ﺭﲪﻪ‬
‫ﺍﷲ‪ -‬ﰲ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﷺ‪» :‬ﻓﺄﻫﻠﻪ ﺑﲔ ﺧﲑﺗﲔ« ﺩﻟﻴﻞ ﻋﲆ ﺃﻥ ﺍﻟﺪﻳﺔ ﻣﺴﺘﺤﻘﺔ‬
‫ﻷﻫﻠﻪ ﻛﻠﻬﻢ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴـﺎﺀ ﻭﺍﻟﺰﻭﺟﺎﺕ ﻷﳖﻢ ﲨﻴﻌ ﹰﺎ‬
‫ﺃﻫﻠﻪ«)‪.(٣‬‬
‫ﻭﻳﻠﺤﻆ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﺟﻌﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻘﻮﺩ ﳌﻦ ﺟﻌﻞ ﻟﻪ ﺍﻟﺪﻳﺔ‪،‬‬
‫ﻭﻻ ﺧﻼﻑ ﺃﻥ ﺍﻟﺪﻳﺔ ﳉﻤﻴﻊ ﺍﻟﻮﺭﺛﺔ ﻓﻜﺬﻟﻚ ﺍﻟﻘﻮﺩ)‪.(٤‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﲏ‪ :‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻋﲆ ﺍﳌﻘﺘﺘﻠﲔ‬
‫ﺃﻥ ﻳﻨﺤﺠـﺰﻭﺍ)‪(٥‬؛ ﺍﻷﻭﻝ ﻓـﺎﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧـﺖ ﺍﻣـﺮﺃﺓ«)‪ ،(٦‬ﻗـﺎﻝ ﺃﺑﻮﺩﺍﻭﺩ‪:‬‬
‫»ﺑﻠﻐﻨﻲ ﺃﻥ ﻋﻔﻮ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻘﺘﻞ ﺟﺎﺋﺰ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺇﺣﺪ￯ ﺍﻷﻭﻟﻴﺎﺀ«)‪.(٧‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﺪﻳﺚ ﺍﻹﻓﻚ )‪ ،(٤٣١/٧‬ﻭﻣﺴـﻠﻢ‬
‫ﰲ ﺻﺤﻴﺤـﻪ ﻛﺘـﺎﺏ‪ :‬ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﰲ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻭﻗﺒﻮﻝ ﺗﻮﺑﺔ ﺍﻟﻘﺎﺫﻑ‪ ،‬ﺻﺤﻴﺢ ﻣﺴـﻠﻢ‬
‫ﺑﴩﺡ ﺍﻟﻨﻮﻭﻱ )‪.(١١٥/٩‬‬
‫)‪ (٢‬ﺍﳌﻐﻨﻲ )‪ ،(٥٨١/١١‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪ ،(٢٥١/١٥‬ﺍﳌﻨﺘﻘﻰ‪ ،‬ﴍﺡ ﺍﳌﻮﻃﺄ )‪.(١٢٥/٧‬‬
‫)‪ (٣‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ )‪.(٥/٤‬‬
‫)‪ (٤‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪ ،(٢٥١/١٥‬ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ )‪.(٢٥٣/٢٠‬‬
‫)‪ (٥‬ﺃﻱ‪ :‬ﻳﻜﻔﻮﺍ ﻋﻦ ﺍﻟﻘﻮﺩ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌ ﹰﺎ ﻓﻘﺪ ﺍﻧﺤﺠﺰ ﻋﻨﻪ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‬
‫ﻭﺍﻷﺛﺮ )‪ ،(٣٥٤/١‬ﺍﻟﻔﺎﺋﻖ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ )‪.(٢٢٧/١‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻔﻮ ﺍﻟﻨﺴﺎﺀ ﻋﻦ ﺍﻟﺪﻡ )‪،(٦٧٥/٤‬‬
‫ﻭﺍﻟﻨﺴـﺎﺋﻲ ﰲ ﺍﳌﺠﺘﺒﻰ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻘﺴـﺎﻣﺔ‪ ،‬ﺑﺎﺏ ﻋﻔﻮ ﺍﻟﻨﺴﺎﺀ ﻋﻦ ﺍﻟﺪﻡ )‪ ،(٣٨/٨‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ‬
‫ﺳـﻨﻨﻪ‪ ،‬ﻛﺘـﺎﺏ‪ :‬ﺍﳉﻨﺎﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻋﻔﻮ ﺑﻌﺾ ﺍﻷﻭﻟﻴﺎﺀ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﺩﻭﻥ ﺑﻌﺾ )‪،(٥٩/٨‬‬
‫ﻭﺍﻟﻨﺴـﺎﺋﻲ ﰲ ﺳـﻨﻨﻪ ﺍﻟﻜـﱪ￯‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻘﺴـﺎﻣﺔ‪ ،‬ﺑـﺎﺏ ﻋﻔﻮ ﺍﻟﻨﺴـﺎﺀ ﻋﻦ ﺍﻟـﺪﻡ )‪،(٢٣١/٤‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ﻛﲈ ﺫﻛﺮﻩ ﺍﻷﻟﺒﺎﲏ ﰲ ﺿﻌﻴﻒ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )ﺹ‪ ،(٨١٩‬ﻭﺿﻌﻴﻒ‬
‫ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )ﺹ‪ ،(٤٥٥‬ﻭﺫﻛﺮﻩ ﰲ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ )‪.(٣٣٣/٨‬‬
‫)‪ (٧‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪.(٦٧٥/٤‬‬

‫‪‬‬ ‫‪١٠٦‬‬
 ‫ﻭﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻧﻪ ﻳﻨﺒﻐـﻲ ﻟﻠﻤﻘﺘﺘﻠﲔ‪ ،‬ﻭﻫﻢ ﺍﻟﻘﺎﺗﻞ ﻭﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ‬
‫ﺃﻥ ﻳﻜﻔـﻮﺍ ﻋﻦ ﺍﻟﻘﻮﺩ‪ ،‬ﻭﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻮﺭﺛﺔ ﺍﳌﻘﺘﻮﻝ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ﺍﻟﻌﻔﻮ‬
‫ﻋﻦ ﺩﻣﻪ‪ ،‬ﺭﺟﺎﳍﻢ ﻭﻧﺴـﺎﺅﻫﻢ‪ ،‬ﻭﺃﳞﻢ ﻋﻔﺎ ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻣﺮﺃﺓ‪ -‬ﺳﻘﻂ ﺍﻟﻘﻮﺩ‬
‫ﻭﺍﺳـﺘﺤﻘﻮﺍ ﺍﻟﺪﻳـﺔ)‪ ،(١‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﲆ ﺃﻥ ﻋﻔﻮ ﺍﻟﻨﺴـﺎﺀ ﻣﻌﺘﱪ ﰲ ﺇﺳـﻘﺎﻁ‬
‫ﺍﻟﻘﺼﺎﺹ ﻓﺘﻜﻮﻥ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺪﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﺻﻠﺤﻬﺎ ﻣﻌﺘﱪ ﹰﺍ‪.‬‬
‫ﻼ ﻓﺠﺎﺀ ﻭﺭﺛﺔ‬‫ﺍﻟﺪﻟﻴـﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻭﺭﺩ ﺃﻥ ﻋﻤﺮ ﹸﺃﺗﹺ ﹶﻲ ﺑﺮﺟﻞ ﻗﺘﻞ ﻗﺘﻴ ﹰ‬
‫ﺍﳌﻘﺘـﻮﻝ ﻟﻴﻘﺘﻠﻮﻩ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﻣﺮﺃﺓ ﺍﳌﻘﺘﻮﻝ‪ ،‬ﻭﻫـﻲ ﺃﺧﺖ ﺍﻟﻘﺎﺗﻞ‪ :‬ﻗﺪ ﻋﻔﻮﺕ‬
‫ﻋـﻦ ﺣﻘـﻲ‪ .‬ﻓﻘﺎﻝ ﻋﻤﺮ‪» :‬ﺍﷲ ﺃﻛـﱪ‪ ،‬ﻋﺘﻖ ﺍﻟﻘﺘﻴﻞ«)‪ (٢‬ﻓﻘـﺪ ﺍﻋﺘﱪ ﻋﻤﺮ‬
‫ﺍﳌـﺮﺃﺓ ﻣـﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺪﻡ ﻓﺄﺳـﻘﻂ ﺍﻟﻘﺼـﺎﺹ ﺑﻌﻔﻮﻫـﺎ‪ ،‬ﻭﱂ ﳜﺎﻟﻔﻪ ﺃﺣﺪ ﻣﻊ‬
‫ﺍﻧﺘﺸـﺎﺭﻩ ﻓﻜﺎﻥ ﺇﲨﺎﻋـ ﹰﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻔﻮﻫﺎ ﻣﻌﺘـﱪ ﹰﺍ؛ ﻓﻜﺬﻟﻚ ﺻﻠﺤﻬﺎ ﻷﻥ‬
‫ﻣـﻦ ﻣﻠﻚ ﺣـﻖ ﺍﻟﻌﻔـﻮ ﻣﻠﻚ ﺣـﻖ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻣـﻦ ﻣﻠﻜﻬـﲈ ﻣﻠﻚ ﺣﻖ‬
‫ﺍﻟﺼﻠﺢ)‪.(٣‬‬
‫ﺍﻟﺪﻟﻴـﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻛﻞ ﻣﻦ ﻭﺭﺙ ﺍﻟﺪﻳﺔ ﻭﺭﺙ ﺍﻟﻘﺼﺎﺹ ﻛﺎﻟﻌﺼﺒﺔ؛ ﺇﺫ‬
‫ﻛﻞ ﺣﻖ ﻭﺭﺛﻪ ﺍﻟﻌﺼﺒﺔ ﻭﺭﺛﻪ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﻛﺎﻟﺪﻳﺔ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﺜﺒﺖ‬
‫ﳉﻤﻴﻊ ﺍﻟﻮﺭﺛﺔ ﻛﺴﺎﺋﺮ ﺍﳊﻘﻮﻕ)‪.(٤‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﻳﺴـﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺣـﻖ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﺧﺎﺹ ﺑﺎﻟﻌﺎﺻﺐ ﺍﻟﺬﻛﺮ ﻳﲈ‬
‫ﻳﺄﰐ‪:‬‬
‫)‪ (١‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ )‪ ،(٣٤٥/١‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ )‪ ،(٢١/٤‬ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﲆ‬
‫ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٣٩/٨‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(٥٩/٨‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(١٧٧/٧‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﰲ ﻣﺼﻨﻔﻪ‪ ،‬ﻛﺘﺎﺏ‪:‬ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻌﻔﻮ ﺑﺮﻗﻢ )‪،(١٣/١٠) (١٨١٨٨‬‬
‫ﻭﺻﺤﺤـﻪ ﺍﻷﻟﺒـﺎﲏ ﻛـﲈ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴـﻞ )‪ ،(٢٧٩/٧‬ﻭﺃﻭﺭﺩﻩ ﺍﺑـﻦ ﻗﺪﺍﻣـﺔ ﰲ ﺍﳌﻐﻨـﻲ‬
‫)‪ ،(٥٨٢/١١‬ﻭﻋـﺰﺍﻩ ﻷﰊ ﺩﺍﻭﺩ‪ ،‬ﻭﱂ ﻳﻮﺟـﺪ ﰲ ﺍﻟﺴـﻨﻦ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺍﻷﻟﺒـﺎﲏ‪ ،‬ﻭﱂ ﺃﺭﻩ ﻋﻨﺪ ﺃﰊ‬
‫ﺩﺍﻭﺩ ﺑﻌﺪ ﻣﺰﻳﺪ ﺍﻟﺒﺤﺚ ﻋﻨﻪ ﻭﻣﺎ ﺃﻇﻨﻪ ﺭﻭﺍﻩ‪ .‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ )‪.(٢٧٩/٧‬‬
‫)‪ (٣‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪ ،(٢٥٥/١٥‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(١٧٧/٧‬‬
‫)‪ (٤‬ﺍﳌﻐﻨـﻲ )‪ ،(٥٨٢/١١‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪ ،(٢٥١/١٥‬ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ )‪ ،(٤٨/٦‬ﺍﳌﻨﺘﻘﻰ‬
‫ﴍﺡ ﺍﳌﻮﻃﺄ )‪ ،(١٢٥/٧‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪.(٤٠/٤‬‬

‫‪١٠٧‬‬ ‫‪‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﻗﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪r q p o n m) :‬‬
‫‪] (...s‬ﺍﻹﴎﺍﺀ‪ [٣٣ :‬ﺍﻵﻳﺔ‪ ،‬ﻓﻮﻟﻴﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﺪﻣﻪ ﻭﻫﻮ ﺍﻟﺬﻛﺮ ﻷﻧﻪ‬
‫ﺃﻓـﺮﺩﻩ ﺑﺎﻟﻮﻻﻳـﺔ ﺑﻠﻔﻆ ﺍﻟﺘﺬﻛـﲑ‪ ،‬ﻭﻫﺬﺍ ﺩﺍﻝ ﻋﲆ ﺧﺮﻭﺝ ﺍﳌـﺮﺃﺓ ﻋﻦ ﻣﻄﻠﻖ‬
‫ﻟﻔﻆ ﺍﻟﻮﱄ‪ ،‬ﻓﺎﻟﻮﱄ ﻳﺘﻨﺎﻭﻝ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻌﺼﺒﺎﺕ)‪.(١‬‬
‫ﻭﻧﻮﻗـﺶ ﻫﺬﺍ ﺍﻻﺳـﺘﺪﻻﻝ‪ :‬ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﱄ ﻫﻨـﺎ ﺍﻟﻮﺍﺭﺙ ﺑﺪﻟﻴﻞ ﻗﻮﻝ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺍﳌﺆﻣﻨﲔ‪(e d c b a) :‬‬
‫]ﺍﻟﺘﻮﺑﺔ‪ ،[٧١ :‬ﻭﻗﻮﻟﻪ‪(...º ¹ ¸ ¶ μ ´ ³ ²) :‬‬
‫ﻭﺍﻟﺼﻠﺢ ﻟﺴـﺎﺋﺮ‬
‫]ﺍﻷﺣـﺰﺍﺏ‪ [٦ :‬ﺍﻵﻳـﺔ‪ .‬ﻓﺎﻗﺘﴣ ﺫﻟﻚ ﺇﺛﺒﺎﺕ ﺍﻟﻘﻮﺩ ﻭﺍﻟﻌﻔﻮ ﱡ‬
‫ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺍﻻﺳـﺘﺪﻻﻝ ﺑﻤﺠﻲﺀ ﺍﻟﻮﱄ ﺑﻠﻔﻆ »ﺍﻟﺘﺬﻛﲑ« ﻋﲆ ﺇﺭﺍﺩﺓ‬
‫ﺍﻟﺬﻛـﺮ؛ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺟﻨﺲ ﺍﻟﻮﱄ ﻓﻴﺴـﺘﻮﻱ ﻓﻴﻪ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‪ ،‬ﻋﲆ‬
‫ﺃﻥ ﺍﺳـﻢ ﺍﻟـﻮﱄ ﻳﻄﻠـﻖ ﻋﲆ ﺍﳌـﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﻷﳖـﺎ ﺗﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﱂ ﹺﺗـﻞ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻟـﻮ ﺗﻨﺎﻭﻟـﺖ ﺍﻵﻳﺔ ﻣﻦ ﻳﲇ ﻋﻠﻴﻪ ﳋـﺮﺝ ﻣﻨﻬﻢ ﺍﻷﺑﻨـﺎﺀ ﻭﺍﻹﺧﻮﺓ ﻣﻊ ﺃﳖﻢ‬
‫ﻣـﻦ ﺍﻷﻭﻟﻴﺎﺀ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‪ ،‬ﻛـﲈ ﺃﻥ ﺍﻵﻳﺔ ﺟﻌﻠﺖ ﺍﻟﺴـﻠﻄﺎﻥ ﻟﻠﻮﱄ ﻟﻴﺒﺎﴍ‬
‫ﺍﺳـﺘﻴﻔﺎﺀ ﺍﻟﻘﺼـﺎﺹ‪ ،‬ﻭﺫﻟﻚ ﳜﺘﺺ ﺑﺎﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴـﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ‬
‫ﺃﺻﻞ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺪﻡ)‪.(٢‬‬
‫ﺍﻟﺪﻟﻴـﻞ ﺍﻟﺜـﺎﲏ‪ :‬ﺃﻥ ﺍﻟﻘـﻮﺩ ﻣﻮﺿﻮﻉ ﻟﺪﻓﻊ ﺍﻟﻌﺎﺭ ﻋﻦ ﺍﻟﻨﺴـﺐ؛ ﻓﺄﺷـﺒﻪ‬
‫ﻭﻻﻳـﺔ ﺍﻟﻨﻜﺎﺡ ﰲ ﺍﺧﺘﺼﺎﺻﻬﺎ ﰲ ﺍﻟﻌﺼﺒﺎﺕ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﻟﻴﺴـﺖ‬
‫ﹰ‬
‫ﺃﻫـﻼ ﻟﻠﻮﻻﻳـﺔ ﰲ ﻛﺜﲑ ﻣـﻦ ﺍﻷﻣﻮﺭ ﻛﺎﻟﻨـﻜﺎﺡ ﻭﺍﻟﻘﻀﺎﺀ؛ ﻓﻠـﺬﺍ ﱂ ﺗﻜﻦ ﳍﺎ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ)‪.(٣‬‬‫ﻭﻻﻳﺔ ﱡ‬
‫ﻭﻧﻮﻗـﺶ ﻫﺬﺍ ﺍﻟﺪﻟﻴـﻞ‪ :‬ﺑﺎﳌﻨﻊ ﻓﻠﻴﺲ ﺍﻟﻘﻮﺩ ﻣﻮﺿﻮﻋـ ﹰﺎ ﻟﺪﻓﻊ ﺍﻟﻌﺎﺭ؛ ﺑﻞ‬
‫ﺍﻟﻘﻮﺩ ﻣﺴـﺘﺤﻖ ﻟﻠﻮﱄ ﻟﻠﺘﺸـﻔﻲ ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺍﻟﻘﺎﺗـﻞ ﻻ ﻟﺪﻓﻊ ﺍﻟﻌﺎﺭ‪ ،‬ﻛﲈ‬
‫)‪ (١‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﺒﻲ )‪ ،(٢٥٤/٩‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪.(٢٥٠/١٥‬‬
‫)‪ (٢‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﺒﻲ )‪ ،(٢٥٥/١٠‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪.(٢٥١/١٥‬‬
‫)‪ (٣‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪ ،(٢٥١/١٥‬ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ )‪ ،(٢٥٣/٢٥‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٤٠/٤‬ﻧﻴﻞ‬
‫ﺍﻷﻭﻃﺎﺭ )‪.(١٧٧/٧‬‬

‫‪‬‬ ‫‪١٠٨‬‬
 ‫ﺃﻥ ﺍﻟﻘﻴـﺎﺱ ﻋﲆ ﻋﺪﻡ ﺃﻫﻠﻴﺔ ﺍﳌﺮﺃﺓ ﻟﻮﻻﻳﺔ ﺍﻟﻨـﻜﺎﺡ ﻗﻴﺎﺱ ﻣﻊ ﺍﻟﻔﺎﺭﻕ؛ ﻓﻼ‬
‫ﻳﻜﻮﻥ ﺻﺤﻴﺤ ﹰﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ﻻ ﺗﻮﺭﺙ ﺇﻧﲈ ﺗﺴـﺘﻔﺎﺩ ﺑﺎﻟﻨﺴﺐ‬
‫ﺑﺨﻼﻑ ﺍﻟﻘﻮﺩ ﻓﻬﻮ ﺣﻖ ﻣﻮﺭﻭﺙ ﻓﺎﻓﱰﻗﺎ)‪.(١‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻭﻻﻳﺔ ﺍﻟﺪﻡ ﻣﺴـﺘﺤﻘﺔ ﺑﺎﻟﻨﴫﺓ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻨﺴـﺎﺀ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﻨﴫﺓ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﳍﻦ ﻣﺪﺧﻞ ﰲ ﺍﻟﻮﻻﻳﺔ ﺍﳌﺴﺘﺤﻘﺔ ﲠﺎ)‪.(٢‬‬
‫ﻭﻧﻮﻗﺶ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ :‬ﺑﻌﺪﻡ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﻭﻻﻳﺔ ﺍﻟﺪﻡ ﻣﺴﺘﺤﻘﺔ ﺑﺎﻟﻨﴫﺓ؛‬
‫ﺑﻞ ﺇﳖﺎ ﻣﺴﺘﺤﻘﺔ ﻟﻠﺘﺸﻔﻲ ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺍﳉﺎﲏ‪ ،‬ﻷﻥ ﺍﻟﻨﴫﺓ ﺗﻜﻮﻥ ﻟﻠﺤﻲ‬
‫ﻻ ﺍﳌﻴﺖ)‪.(٣‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻟﻮ ﻭﺭﺛﻦ ﺍﻟﻘﻮﺩ ﻟﺘﺤﻤﻠﻦ ﺍﻟﻌﻘﻞ ﻛﺎﻟﻌﺼﺒﺎﺕ‪،‬‬
‫ﻭﻫـﻦ ﻻ ﻳﺘﺤﻤﻠـﻦ ﺍﻟﻌﻘـﻞ؛ ﻓﻴﺠـﺐ ﺃﻥ ﻳﺴـﻘﻂ ﻣﲑﺍﺛﻬـﻦ ﻣـﻦ ﺍﻟﻘـﻮﺩ‬
‫ﻛﺎﻷﺟﺎﻧﺐ)‪.(٤‬‬
‫ﻭﻧﻮﻗـﺶ ﻫﺬﺍ ﺍﻟﺪﻟﻴـﻞ‪ :‬ﺑﺎﻟﻨﻘﺾ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﻳـﺮﺙ ﺍﻟﻘﻮﺩ ﻭﻻ ﻳﺘﺤﻤﻞ‬
‫ﺍﻟﻌﻘـﻞ ﻛﺎﻟﻔﻘﺮﺍﺀ ﻣﻦ ﻋﺎﻗﻠـﺔ ﺍﳉﺎﲏ ﻭﻧﺤﻮﻫﻢ‪ ،‬ﻓﺠﻌـﻞ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻘﻮﺩ‬
‫ﺑﻤﻦ ﻳﺘﺤﻤﻞ ﺍﻟﻌﻘﻞ ﻓﺎﺳﺪ ﹰﺍ ﻭﻻ ﻳﺼﻠﺢ ﺟﻌﻠﻪ ﺩﻟﻴ ﹰ‬
‫ﻼ)‪.(٥‬‬
‫ﺛﺎﻟﺜ ﹰﺎ‪ :‬ﻳﺴـﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺣﻖ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﳌﻦ ﻳﺮﺙ ﺍﳌﺎﻝ‬
‫ﺑﻨﺴﺐ ﻓﻼ ﻣﺪﺧﻞ ﻟﻠﺰﻭﺟﲔ ﰲ ﺫﻟﻚ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺰﻭﺟﲔ ﻟﻴﺴـﺎ ﻣﻦ ﺍﻟﻌﺼﺒﺔ‪ ،‬ﻭﻻ ﳚﺐ ﻋﻠﻴﻬﲈ ﳾﺀ‬
‫ﻣﻦ ﺍﻟﻌﻘﻞ ﻓﻠﻢ ﻳﻜﻦ ﻋﻔﻮﳘﺎ ﻣﻌﺘﱪ ﹰﺍ ﻛﻐﲑ ﺍﻟﻮﺍﺭﺛﲔ)‪.(٦‬‬
‫)‪ (١‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪ ،(٢٥١/١٥‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(١٦٥‬‬
‫)‪ (٢‬ﺍﳌﻨﺘﻘﻰ ﴍﺡ ﺍﳌﻮﻃﺄ )‪.(١٢٥/٧‬‬
‫)‪ (٣‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(١٦٥‬‬
‫)‪ (٤‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ )‪.(٢٥١/١٥‬‬
‫)‪ (٥‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٢١٥/١٥‬‬
‫)‪ (٦‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(١٦٤‬‬

‫‪١٠٩‬‬ ‫‪‬‬
‫ﻭﻧﻮﻗﺶ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ :‬ﺑﻌﺪﻡ ﺍﻟﺼﺤﺔ ﳌﻨﺎﻓﺎﺗﻪ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﻋﻤﺮ ﺣﻴﻨﲈ‬
‫ﺍﻋﺘﱪ ﻋﻔﻮ ﺍﻟﺰﻭﺟﺔ ﻋﻦ ﺩﻡ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺃﺳـﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻋﻦ ﺍﻟﻘﺎﺗﻞ ﺑﻌﻔﻮ‬
‫ﺯﻭﺟﺘـﻪ)‪ ،(١‬ﻓﻠـﻮﻻ ﺃﻥ ﻋﻔﻮﻫﺎ ﻣﻌﺘﱪ ﻭﻣﺆﺛﺮ ﳌﺎ ﺳـﻘﻂ ﺑـﻪ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻻ‬
‫ﻳﻌـﺮﻑ ﳐﺎﻟﻒ ﻟﻌﻤـﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻜﺎﻥ ﺇﲨﺎﻋـ ﹰﺎ‪ ،‬ﻭﻗﻴﺎﺱ ﺍﻟﺰﻭﺟﲔ‬
‫ﹰ‬
‫ﻧﺼﻴﺒـﺎ ﻣﻦ ﺩﻳﺔ‬ ‫ﻋـﲆ ﻏﲑ ﺍﻟﻮﺍﺭﺛـﲔ ﻗﻴﺎﺱ ﻏﲑ ﺻﺤﻴـﺢ؛ ﻷﻥ ﻟﻜﻞ ﻣﻨﻬﲈ‬
‫ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻴﲈ ﺇﺫﺍ ﺳﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻋﻦ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺧﻄﺄ ﻣﻮﺟﺒ ﹰﺎ‬
‫ﻭﺭﺙ ﺍﻟﻨﺒﻲ ﷺ ﺍﻣﺮﺃﺓ ﺃﺷﻴﻢ ﺍﻟﻀﺒﺎﰊ ﻣﻦ ﺩﻳﺔ ﺯﻭﺟﻬﺎ)‪،(٣‬‬
‫ﻟﻠﺪﻳﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﱠ‬
‫)‪(٢‬‬

‫ﻭﺍﻟﺪﻳﺔ ﺑﺪﻝ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻣﻠﻚ ﺍﻟﺒﺪﻝ ﻳﺴﺘﻠﺰﻡ ﻣﻠﻚ ﺍﳌﺒﺪﻝ ﻣﻨﻪ)‪.(٤‬‬

‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﺍﻟﻘﺼﺎﺹ ﻳﻮﺭﺙ ﺑﺎﻟﻨﺴﺐ ﺩﻭﻥ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﻪ‬
‫ﺍﻟﺘﺸـﻔﻲ ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﻟﻠﺰﻭﺟﺔ ﻻﻧﻘﻄﺎﻉ ﺍﻟﺴﺒﺐ‬
‫ﻭﻫﻮ ﺍﻟﺰﻭﺟﻴﺔ ﺑﺎﳌﻮﺕ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺸﻔﻲ)‪.(٥‬‬
‫ﻭﻧﻮﻗـﺶ ﻫـﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ :‬ﺑﻌﺪﻡ ﺍﻟﺘﺴـﻠﻴﻢ ﻓﻼ ﻳﺴـﻠﻢ ﺑﺎﻧﻘﻄـﺎﻉ ﺍﻟﺰﻭﺟﻴﺔ‬
‫ﺣﻜـﲈ ﰲ ﺣـﻖ ﺍﻹﺭﺙ ﻭﺍﻟﻌـﺪﺓ‪ ،‬ﻭﻟـﻮ ﺍﻧﻘﻄﻌﺖ‬‫ﹰ‬ ‫ﺑﺎﳌـﻮﺕ؛ ﺑـﻞ ﻫـﻲ ﺑﺎﻗﻴﺔ‬
‫ﺍﻟﻌﻼﻗـﺔ ﺑﻴﻨﻬﲈ ﺑﺎﳌﻮﺕ ﳌﺎ ﻭﺭﺙ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ﺻﺎﺣﺒﻪ‪ ،‬ﻋﲆ ﺃﻥ ﺍﻟﺴـﺒﺐ‬
‫ﺍﳌﻮﺟـﺐ ﻟﻠﻘﺼـﺎﺹ ﻭﻫﻮ ﺍﳉﻨﺎﻳـﺔ ﻗﺪ ﻭﺟﺪ ﻗﺒـﻞ ﺍﳌﻮﺕ ﻓﻴﻜـﻮﻥ ﺛﺒﻮﺕ‬
‫)‪ (١‬ﺳﺒﻖ ﺫﻛﺮﻩ ﻭﲣﺮﳚﻪ )ﺹ‪.(١٠٥‬‬
‫)‪ (٢‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(١٦٥‬‬
‫)‪ (٣‬ﺃﺧﺮﺟـﻪ ﺃﺑـﻮﺩﺍﻭﺩ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘـﺎﺏ‪ :‬ﺍﻟﻔﺮﺍﺋـﺾ‪ ،‬ﺑـﺎﺏ‪ :‬ﰲ ﺍﳌـﺮﺃﺓ ﺗـﺮﺙ ﻣـﻦ ﺩﻳـﺔ ﺯﻭﺟﻬـﺎ‬
‫)‪ ،(٣٣٩/٢‬ﻭﺍﻟﱰﻣﺬﻱ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﻣﲑﺍﺙ ﺍﳌﺮﺃﺓ ﻣﻦ ﺩﻳﺔ‬
‫ﺯﻭﺟﻬـﺎ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴـﻦ ﺻﺤﻴﺢ« )‪ ،(٣٧١/٤‬ﻭﺍﻟﻨﺴـﺎﺋﻲ ﰲ ﺳـﻨﻨﻪ ﺍﻟﻜﱪ￯‪،‬‬
‫ﻛﺘـﺎﺏ‪ :‬ﺍﻟﻔﺮﺍﺋـﺾ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﻮﺭﻳـﺚ ﺍﳌﺮﺃﺓ ﻣﻦ ﺩﻳـﺔ ﺯﻭﺟﻬﺎ )‪ ،(٧٨/٤‬ﻭﺍﺑـﻦ ﻣﺎﺟﺔ‪ ،‬ﺃﺑﻮﺍﺏ‪:‬‬
‫ﺍﻟﺪﻳـﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳌﲑﺍﺙ ﻣـﻦ ﺍﻟﺪﻳﺔ )‪ ،(١٠٤/٢‬ﻭﻋﺒﺪﺍﻟـﺮﺯﺍﻕ ﰲ ﻣﺼﻨﻔﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻘﻮﻝ‪،‬‬
‫ﺑـﺎﺏ‪ :‬ﻣـﲑﺍﺙ ﺍﻟﺪﻳـﺔ )‪ ،(٣٩٧/٩‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴـﻨﺪ‪ ،‬ﻭﻗﺎﻝ ﳏﻘﻘﻮ ﺍﳌﺴـﻨﺪ‪ :‬ﺇﺳـﻨﺎﺩﻩ‬
‫ﺻﺤﻴﺢ ﻋﲆ ﴍﻁ ﺍﻟﺸﻴﺨﲔ )‪.(٢٢/٢٥‬‬
‫)‪ (٤‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(١٦٥‬‬
‫)‪ (٥‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ )‪ ،(٤٠/٤‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ )‪ ،(٢٩٩/٧‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(١٧٧/٧‬‬

‫‪‬‬ ‫‪١١٠‬‬
 ‫ﺍﺳـﺘﺤﻘﺎﻕ ﺍﻟﻘﺼﺎﺹ ﻣﺴـﺘﻨﺪ ﹰﺍ ﺇﱃ ﺍﻟﺴـﺒﺐ ﺍﳌﻮﺟﺐ ﻟـﻪ ﻭﺍﳌﻮﺟﻮﺩ ﻭﻗﺖ‬
‫ﻗﻴﺎﻡ ﺍﻟﺰﻭﺟﻴﺔ)‪.(١‬‬
‫ﺍﻟﱰﺟﻴﺢ‪:‬‬
‫ﺑﻌـﺪ ﻋﺮﺽ ﺍﳌﺴـﺄﻟﺔ ﺑﺄﺩﻟﺘﻬـﺎ‪ ،‬ﻭﻣـﺎ ﺃﻭﺭﺩ ﻋﻠﻴﻬـﺎ ﻣﻦ ﻣﻨﺎﻗﺸـﺔ‪ ،‬ﻳﻈﻬﺮ‬
‫ﺍﻟﺼﻠـﺢ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﺣـﻖ ﳉﻤﻴﻊ‬ ‫ﺭﺟﺤـﺎﻥ ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻫـﻮ ﺃﻥ ﱡ‬
‫ﺍﻟﻮﺭﺛـﺔ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻳﺮﺙ ﺍﳌﺎﻝ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴـﺎﺀ ﻣﺴـﺘﺤﻖ ﻟﻠﻘﺼﺎﺹ‬
‫ﹸ‬
‫ﺍﻟﻘﺎﺋﻞ‬ ‫ﻭﺍﻟﺼﻠﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻘـﻮﺓ ﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﺍﳉﻤﻬـﻮﺭ‬‫ﻭﺍﻟﻌﻔـﻮ ﻋﻨـﻪ ﱡ‬
‫ﺑﺬﻟـﻚ‪ ،‬ﻭﻟﻌﺪﻡ ﺍﳌﻌﺎﺭﺽ ﻟﻪ‪ ،‬ﻻﺳـﻴﲈ ﻭﻗﺪ ﺃﺟﻴﺐ ﻋـﻦ ﺃﺩﻟﺔ ﺍﳌﺨﺎﻟﻔﲔ ﺑﲈ‬
‫ﻳﻀﻌﻒ ﺩﻻﻟﺘﻬﺎ‪ ،‬ﻛﲈ ﺃﻥ ﲣﺼﻴﺺ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ ﺑﺎﺳﺘﺤﻘﺎﻕ ﺍﻟﺪﻡ ﻭﺍﻟﻌﻔﻮ‬
‫ﻭﺍﻟﺼﻠﺢ ﻋﻠﻴﻪ ﺩﻭﻥ ﺑﻌﺾ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ ﻳﻘﺘﴤ ﺫﻟﻚ ﻋﺪﻡ ﺍﻟﺘﺴﻠﻴﻢ؛‬ ‫ﻋﻨﻪ ﱡ‬
‫ﺇﺫ ﻫﻮ ﲢﻜﻢ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ ﻓﻼ ﻳﻜﻮﻥ ﻣﻘﺒﻮ ﹰ‬
‫ﻻ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻌﺎﺭﺿ ﹰﺎ‬
‫ﻟﻠﻨﺼﻮﺹ ﺍﻟﺘﻲ ﻋﻤﻤﺖ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺪﻡ ﺑﺎﻟﻮﺍﺭﺛﲔ‪.‬‬
‫ﻭﺑﻌـﺪ ﺃﻥ ﺗﺒﲔ ﻟﻨـﺎ ﺭﺟﺤﺎﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻘﺼﺎﺹ ﺣـﻖ ﳉﻤﻴﻊ ﺍﻟﻮﺭﺛﺔ‬
‫ﻣـﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴـﺎﺀ‪ ،‬ﻓﻘﺪ ﺫﻛـﺮ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﻣﻦ ﻳﻤﻠـﻚ ﺣﻖ ﺍﻟﻘﺼﺎﺹ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ‬‫ﺍﻟﺼﻠﺢ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﲆ ﺫﻟﻚ؛ ﻓﺈﻥ ﱡ‬
‫ﻭﺣـﻖ ﺍﻟﻌﻔﻮ ﻓﺈﻧﻪ ﻳﻤﻠـﻚ ﺣﻖ ﱡ‬
‫ﺍﻟﻘﺼﺎﺹ ﺣـﻖ ﻳﻤﻠﻜﻪ ﲨﻴﻊ ﺍﻟﻮﺭﺛﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴـﺎﺀ‪ ،‬ﻓﺄﳞﻢ ﺻﺎﻟﺢ‬
‫ﺻﺢ ﺻﻠﺤﻪ ﻭﺳـﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻋـﻦ ﺍﳉﺎﲏ‪ ،‬ﻛﲈ‬ ‫ﺍﳉـﺎﲏ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﱠ‬
‫ﺍﻟﺼﻠﺢ ﻛﺄﺛﺮ ﺍﻟﻌﻔﻮ ﰲ ﺇﺳـﻘﺎﻁ‬
‫ﺃﻥ ﻣﻦ ﻳﻤﻠﻚ ﺍﻟﻌﻔﻮ ﻳﻤﻠﻚ ﺍﻟﺼﻠﺢ‪ ،‬ﻭﺃﺛﺮ ﱡ‬
‫ﺍﻟﻘﺼـﺎﺹ‪ ،‬ﻭﺇﺫﺍ ﺗﻌـﺪﺩ ﺍﻷﻭﻟﻴﺎﺀ ﻓﺼﺎﻟﺢ ﺃﺣﺪﻫﻢ ﺍﳉﺎﲏ ﻋﲆ ﻣﺎﻝ ﺳـﻘﻂ‬
‫ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﺑﻘﻲ ﺣﻖ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﳌﺎﻝ)‪.(٢‬‬

‫)‪ (١‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(١٦٥‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٢٥٠/٧‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٢٨٩٥/٨‬ﺍﻟﺘﴩﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ‬
‫)‪ ،(١٦٨/٢‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪.(٥٦٩٦/٧‬‬

‫‪١١١‬‬ ‫‪‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬
‫ﺻﻠﺢ ﻭﱄ ﻣﺴﺘﺤﻖ ﺍﻟﺪﻡ‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺴـﺘﺤﻖ ﺍﻟﺪﻡ ﻗﺎﴏ ﹰﺍ ﺑﺄﻥ ﻛﺎﻥ ﺻﺒﻴ ﹰﺎ ﺃﻭ ﳎﻨﻮﻧ ﹰﺎ ﺃﻭ ﻣﻌﺘﻮﻫ ﹰﺎ؛ ﻓﺈﻥ‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﻭﻳﻨﻈﺮ ﻓﻴﲈ‬ ‫ﻭﻟﻴﻪ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﰲ ﻃﻠﺐ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﺃﺧﺬ ﺍﻟﺪﻳﺔ ﺃﻭ ﱡ‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ‬ ‫ﻫﻮ ﰲ ﻣﺼﻠﺤﺔ ﻣﺴﺘﺤﻖ ﺍﻟﺪﻡ‪ ،‬ﻓﺈﻥ ﺭﺃ￯ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﱡ‬
‫ﺃﻧﻔﻊ ﳌﺴﺘﺤﻖ ﺍﻟﺪﻡ‪ ،‬ﻓﲈ ﺍﻟﺬﻱ ﻳﻤﻠﻜﻪ ﺍﻟﻮﱄ ﺑﺎﻟﻨﻈﺮ ﳌﻘﺪﺍﺭ ﺑﺪﻝ ﺍﻟﺼﻠﺢ؟‬
‫ﺍﺗﻔـﻖ ﺍﻟﻔﻘﻬـﺎﺀ ﻋﲆ ﺃﻥ ﻟﻠﻮﱄ ﺃﻥ ﻳﺼﺎﻟﺢ ﻋﲆ ﻗـﺪﺭ ﺍﻟﺪﻳﺔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﺎ؛‬
‫ﻷﻥ ﰲ ﺫﻟـﻚ ﻧﻔﻌ ﹰﺎ ﻟـﻮﱄ ﺍﻟﺪﻡ؛ ﻷﻧﻪ ﺃﺧﺬ ﻗﺪﺭ ﺍﻟﻮﺍﺟﺐ ﻛﺎﻣ ﹰ‬
‫ﻼ ﺃﻭ ﺃﺯﻳﺪ ﻣﻨﻪ‬
‫ﻭﰲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﻟﻪ‪ ،‬ﻭﺍﻟﻮﱄ ﻳﻨﻈﺮ ﰲ ﻣﺼﻠﺤﺘﻪ)‪.(١‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﺻﺎﻟﺢ ﺍﻟﻮﱄ ﻋﲆ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺻﺤﺔ‬
‫ﺍﻟﺼﻠﺢ ﻭﺟﻮﺍﺯﻩ ﻋﲆ ﻗﻮﻟﲔ‪:‬‬‫ﻫﺬﺍ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻭﲡﺐ ﻟﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻻ ﻳﺼﺢ ﻫﺬﺍ ﱡ‬
‫ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻬﻮ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ)‪ (٢‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (٣‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪.(٤‬‬
‫)‪ (١‬ﺗﺒﻴـﲔ ﺍﳊﻘﺎﺋﻖ )‪ ،(١٠٨/٦‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ )‪ ،(٢٥٩/٤‬ﺍﳌﻬﺬﺏ ﻣـﻊ ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ‬
‫)‪ ،(٢٧٦/٢٠‬ﺍﻹﻧﺼﺎﻑ ﻣﻊ ﺍﻟﴩﺡ ﺍﻟﻜﺒﲑ )‪ ،(١٤٦/٢٥‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‬
‫)‪ ،(٥٦٩٧/٧‬ﺍﻟﺘﴩﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ )‪.(١٦٨/٢‬‬
‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﴍﺡ ﺍﻟﻌﻨﺎﻳﺔ ﲠﺎﻣﺸـﻪ )‪ ،(٢٦٣/٨‬ﺗﺒﻴـﲔ ﺍﳊﻘﺎﺋﻖ )‪ ،(١٠٨/٦‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ‬
‫)‪.(٣٤١/٨‬‬
‫)‪ (٣‬ﺍﳌﻬﺬﺏ ﻣﻊ ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ )‪.(٢٧٦/٢٠‬‬
‫)‪ (٤‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٢٨٨٥/٨‬ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ )‪.(٤٤/٦‬‬

‫‪‬‬ ‫‪١١٢‬‬
 ‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜﺎﲏ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻣﻠﻴ ﹰﺎ ‪-‬ﻣـﻮﴎ ﹰﺍ ﻏﻨﻴ ﹰﺎ‪ -‬ﻓﻼ ﳚﻮﺯ ﻟﻠﻮﱄ ﺃﻥ‬
‫ﻳﺼﺎﻟـﺢ ﻋﲆ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﺈﻥ ﺻﺎﻟﺢ ﻋﲆ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ ﺭﺟﻊ ﺍﻟﺼﻐﲑ‬
‫ﺑﻌﺪ ﺭﺷـﺪﻩ ﻋﲆ ﺍﳉﺎﲏ ﺑﺒﺎﻗﻲ ﺍﻟﺪﻳﺔ‪ ،‬ﺃﻣـﺎ ﺇﻥ ﻛﺎﻥ ﻣﻌﴪ ﹰﺍ ﻓﻴﺠﻮﺯ ﻟﻠﻮﱄ ﺃﻥ‬
‫ﻳﺼﺎﻟﺢ ﺑﺄﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ)‪.(١‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻳﺴـﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻌﺪﻡ ﺻﺤﺔ ﺻﻠـﺢ ﺍﻟﻮﱄ ﻋﲆ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ‪:‬‬
‫ﺑﺄﻥ ﺍﻟﻮﱄ ﻳﻨﻈﺮ ﰲ ﻣﺼﻠﺤﺔ ﻣﺴـﺘﺤﻖ ﺍﻟﺪﻡ ﺍﺳـﺘﻨﺎﺩ ﹰﺍ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﻲ‬
‫ﺗﻨﺺ ﻋﲆ ﺃﻥ‪» :‬ﻛﻞ ﻣﺘﴫﻑ ﻋﻦ ﺍﻟﻐﲑ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﴫﻑ ﺑﺎﳌﺼﻠﺤﺔ«)‪.(٢‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺷـﻴﺦ ﺍﻹﺳـﻼﻡ ﻗﺎﻋﺪﺓ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﻛﻞ‬
‫ﻣﺘﴫﻑ ﺑﻮﻻﻳﺔ ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻓﻌﻞ ﻣﺎ ﺗﺸﺎﺀ؛ ﻓﺈﻧﲈ ﻫﻮ ﳌﺼﻠﺤﺔ ﴍﻋﻴﺔ«)‪،(٣‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟـﻮﱄ ﻳﺘﴫﻑ ﺑﺎﻟﻨﻈﺮ ﳌﺼﻠﺤﺔ ﻣﺴـﺘﺤﻖ ﺍﻟـﺪﻡ ﻓﻼ ﻣﺼﻠﺤﺔ ﻟﻪ‬
‫ﹴ‬
‫ﺣﻴﻨﺌﺬ ﻷﻧﻪ ﺗﴫﻑ ﻻ‬ ‫ﺑﺎﻟﻌﻔـﻮ ﻋﲆ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻟـﺬﺍ ﻓﻼ ﻳﺼﺢ ﺻﻠﺤﻪ‬
‫ﻣﺼﻠﺤﺔ ﻓﻴﻪ ﳌﺴﺘﺤﻖ ﺍﻟﺪﻡ)‪.(٤‬‬
‫ﺛﺎﻧﻴـ ﹰﺎ‪ :‬ﻳﺴـﺘﺪﻝ ﺍﻟﻘﺎﺋﻠـﻮﻥ ﺑﺎﻟﺘﻔﺮﻳـﻖ ﺑﲔ ﻋـﴪ ﺍﻟﻘﺎﺗﻞ ﻭﻳـﴪﻩ ﺑﺎﻟﻨﻈﺮ‬
‫ﳌﺼﻠﺤﺔ ﻣﺴـﺘﺤﻖ ﺍﻟـﺪﻡ ﻓﺤﻴﻨﲈ ﻳﻜـﻮﻥ ﺍﻟﻘﺎﺗﻞ ﻣﻠﻴ ﹰﺎ ﻣـﻮﴎ ﹰﺍ ﻓﻼ ﻣﺼﻠﺤﺔ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﴪ ﹰﺍ ﻓﻴﺠﻮﺯ‬‫ﳌﺴﺘﺤﻖ ﺍﻟﺪﻡ ﰲ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻭﻟﻮ ﻋﲆ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﻳﺔ ﳊﺎﺟﺔ ﻣﺴﺘﺤﻖ ﺍﻟﺪﻡ ﺍﻟﻘﺎﴏ)‪.(٥‬‬ ‫ﱡ‬
‫)‪ (١‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٣/٨‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(٢٥٩/٤‬ﴍﺡ ﺍﻟﺰﺭﻗﺎﲏ ﻋﲆ ﳐﺘﴫ ﺧﻠﻴﻞ‬
‫)‪ ،(٢٣/٨‬ﺍﻟﺘﺎﺝ ﻭﺍﻷﻛﻠﻴﻞ ﲠﺎﻣﺶ ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ )‪.(٣٢٤/٨‬‬
‫)‪ (٢‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ )‪.(٣١٠/١‬‬
‫)‪ (٣‬ﺍﻻﺧﺘﻴـﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴـﺔ ﻣـﻦ ﻓﺘﺎﻭ￯‪ ،‬ﺷـﻴﺦ ﺍﻹﺳـﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ )ﺹ‪ ،(١٧٦‬ﻭﻳﻨﻈـﺮ ﺍﳌﺒﺪﻉ‬
‫)‪.(٣٣٤/٥‬‬
‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٢٦٣/٨‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ )‪ ،(٣٤١/٨‬ﺣﺎﺷـﻴﺔ ﺍﻟﻌﺪﻭﻱ ﲠﺎﻣﺶ ﴍﺡ ﺍﳋﺮﳾ‬
‫)‪.(٢٣/٨‬‬
‫)‪ (٥‬ﴍﺡ ﺍﳋـﺮﳾ ﻭﺣﺎﺷـﻴﺔ ﺍﻟﻌـﺪﻭﻱ ﲠﺎﻣﺸـﻪ )‪ ،(٢٣/٨‬ﴍﺡ ﺍﻟﺰﺭﻗﺎﲏ‪ ،‬ﻋـﲆ ﳐﺘﴫ ﺧﻠﻴﻞ‬
‫)‪.(٢٣/٨‬‬

‫‪١١٣‬‬ ‫‪‬‬
‫ﻭﻳﻨﺎﻗﺶ ﻫﺬﺍ ﺍﻻﺳـﺘﺪﻻﻝ‪ :‬ﺑﺄﻥ ﻫـﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﺑﺎﻟﻨﻈـﺮ ﳊﺎﻟﺔ ﺍﻟﻘﺎﺗﻞ ﻻ‬
‫ﺩﻟﻴـﻞ ﻋﻠﻴـﻪ‪ ،‬ﻭﺇﻧﺎﻃـﺔ ﺍﻷﻣـﺮ ﺑﻤﺼﻠﺤﺔ ﻭﱄ ﺍﻟـﺪﻡ ﻇﺎﻫـﺮ‪ ،‬ﻭﻻ ﺣﻆ ﻟﻪ ﰲ‬
‫ﺍﻟﺼﻠـﺢ ﻋـﲆ ﺃﻗﻞ ﻣـﻦ ﺍﻟﺪﻳﺔ ﺍﳌﺤـﺪﺩﺓ ﴍﻋـ ﹰﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺗـﻞ ﻣﻌﴪ ﹰﺍ‬
‫ﱡ‬
‫ﻓﻴﺒﻘـﻰ ﲤﺎﻡ ﺍﻟﺪﻳـﺔ ﰲ ﺫﻣﺘﻪ ﺣﺘﻰ ﻳﻘـﺪﺭ ﻋﲆ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺣﻔﻈ ﹰﺎ ﳊﻖ ﻣﺴـﺘﺤﻖ‬
‫ﻼ ﳌﺼﻠﺤﺘﻪ‪ ،‬ﻭﻗﻀﺎﺀ ﳊﺎﺟﺘﻪ ﺍﻟﻌﺎﺟﻠﺔ‪.‬‬ ‫ﺍﻟﺪﻡ ﺍﻟﻘﺎﴏ‪ ،‬ﻭﲢﺼﻴ ﹰ‬
‫ﺍﻟﱰﺟﻴﺢ‪:‬‬
‫ﻭﺑﻨـﺎﺀ ﻋﲆ ﺫﻟﻚ ﻓﺎﻟـﺬﻱ ﻳﻈﻬﺮ ‪-‬ﻭﺍﻟﻌﻠﻢ ﻋﻨـﺪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺭﺟﺤﺎﻥ ﻣﺎ‬
‫ﻋﻠﻴـﻪ ﲨﻬـﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻇﻬﻮﺭﻩ ﻟﻘـﻮﺓ ﺩﻟﻴﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻣـﻊ ﺍﳌﺨﺎﻟﻒ ﺩﻟﻴﻞ‬
‫ﻳﺴـﺘﻨﺪ ﺇﻟﻴﻪ‪ ،‬ﻻﺳـﻴﲈ ﻭﺃﻥ ﺍﻟﻮﱄ ﻳﻨﻈـﺮ ﰲ ﻣﺼﻠﺤﺔ ﺍﻟﺼﻐـﲑ ﻭﻧﺤﻮﻩ‪ ،‬ﻓﻬﻮ‬
‫ﻣﺆﲤـﻦ ﻋـﲆ ﺫﻟﻚ‪ ،‬ﻭﻳﻐﻠﺐ ﻛﻞ ﻣﺎ ﻓﻴـﻪ ﻣﺼﻠﺤﺔ ﻟﻪ ﺣﻔﻈـ ﹰﺎ ﳌﺎﻟﻪ ﻭﳊﺎﺟﺘﻪ‬
‫ﺇﻟﻴﻪ ﰲ ﺍﻟﻨﻔﻘﺔ ﻭﻧﺤﻮﻫﺎ‪.‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪،،،‬‬

‫‪‬‬ ‫‪١١٤‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‬
‫ﺍﻟﺼﻠﺢ ﺑﺤﺪ ﻣﻌﲔ‬
‫ﲢﺪﻳﺪ ﺑﺪﻝ ﱡ‬

‫ﺍﻟﺼﻠﺢ ﺑـﲔ ﺍﻟﻘﺎﺗﻞ ﺃﻭ‬‫ﺳـﺒﻖ ﺍﳊﺪﻳـﺚ ﻋﻦ ﺍﺗﻔﺎﻕ ﺍﻟﻔﻘﻬـﺎﺀ ﻋﲆ ﺟﻮﺍﺯ ﱡ‬

‫ﻏـﲑﻩ ﻭﻭﱄ ﺍﻟﻘﺼﺎﺹ ﻋﲆ ﺇﺳـﻘﺎﻁ ﺍﻟﻘﺼﺎﺹ ﻣﻘﺎﺑﻞ ﺑـﺪﻝ ﹸﻳﺪﻓﻊ ﻟﻠﻮﱄ‪،‬‬
‫ﺍﻟﺼﻠﺢ ﺃﻭ ﺑﺪﻝ ﺍﻟﻌﻮﺽ ﻋﻦ ﺩﻡ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺳﺒﻖ‬ ‫ﻭﻳﺴـﻤﻰ ﻫﺬﺍ ﺍﻟﺒﺪﻝ ﺑﺪﻝ ﱡ‬
‫ﺫﻛـﺮ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻟﺼﻠﺢ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ﲢﺪﻳﺪ ﹰﺍ ﳍﺬﺍ‬
‫ﺍﻟﺒـﺪﻝ ﺑﺤـﺪ ﻣﻌﲔ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﲆ ﺟﻮﺍﺯﻩ ﺑﺄﻱ ﻣﺒﻠـﻎ ﻛﺎﻥ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻟﻨﺎ ﻣﺎ‬
‫ﻭﺭﺩ ﺃﻥ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﺬﻟﻮﺍ ﻻﺑﻦ ﺍﻟﻘﺘﻴﻞ ﺳﺒﻊ‬
‫ﺩﻳﺎﺕ ﻟﻴﻌﻔﻮ ﻋﻦ ﻫﺪﺑﺔ ﺑﻦ ﺧﴩﻡ ﻓﺄﺑﻰ ﻗﺒﻮﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻋﴫ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺍﻟﺼﻠﺢ ﺑﺤﺪ ﻣﻌﲔ‪،‬‬ ‫ﻨﻜـﺮ ﺫﻟـﻚ؛ ﻓﺪﻝ ﻋﲆ ﺃﻧﻪ ﻻ ﲢﺪﻳﺪ ﻟﻌـﻮﺽ ﱡ‬ ‫ﻭﱂ ﹸﻳ ﹶ‬
‫ﻭﻫﻮ ﻣﺎ ﻗﺮﺭﺗﻪ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴـﻌﻮﺩﻳﺔ ﰲ ﻗﺮﺍﺭﻫﺎ‬
‫ﺫﻱ ﺍﻟﺮﻗـﻢ )‪ ،(٢٠٤‬ﻭﺍﻟﺘﺎﺭﻳـﺦ ‪١٤٢٢/٥/١٠‬ﻫــ‪ ،‬ﻭﻓﻴﻪ‪» :‬ﺇﻥ ﺍﻷﺻﻞ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ‬ ‫ﺍﻟﺼﻠـﺢ‪ ،‬ﻭﻋﺪﻡ ﲢﺪﻳـﺪﻩ ﺑﺤﺪ ﻣﻌﲔ‪ ،‬ﻣـﺎ ﱂ ﻳﺸـﺘﻤﻞ ﱡ‬ ‫ﺟـﻮﺍﺯ ﱡ‬
‫ﺇﺣـﻼﻝ ﺣـﺮﺍﻡ ﺃﻭ ﲢﺮﻳﻢ ﺣﻼﻝ‪ ،‬ﻭﱂ ﻳﻈﻬﺮ ﻟﻠﻤﺠﻠـﺲ ﻣﺎ ﻳﻘﺘﴤ ﺍﻟﻌﺪﻭﻝ‬
‫ﻋﻦ ﻫﺬﺍ ﺍﻷﺻﻞ«‪.‬‬
‫ﺍﻟﺼﻠـﺢ ﻋﲆ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻭﻗـﺪ ﺳـﺒﻖ ﺫﻛﺮ ﺭﺃﻱ ﻋﺎﻣـﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﲆ ﺟﻮﺍﺯ ﱡ‬
‫ﺍﻟﺪﻳـﺔ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺭﺃﻱ ﻗﺎﻝ ﺑﻪ ﺑﻌﻀﻬﻢ‪ :‬ﺑﺄﻥ ﻻ ﻳﺰﻳﺪ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﻣﻘﺪﺍﺭ ﺍﻟﺪﻳﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺭﺃﻱ ﻣﺮﺟﻮﺡ‪ ،‬ﻭﻟﻴﺲ ﻣﺴﺘﻨﺪ ﹰﺍ ﻋﲆ‬
‫ﺑﺪﻝ ﱡ‬
‫ﺩﻟﻴـﻞ ﺻﺤﻴﺢ؛ ﻟـﺬﺍ ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ﺑﺪﻝ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘـﻞ ﺍﻟﻌﻤﺪ ﻏﲑ ﳏﺪﺩ‬
‫ﺑﺤﺪ ﻣﻌـﲔ ﻻ ﳚﻮﺯ ﲡﺎﻭﺯﻩ ﺃﺧﺬ ﹰﺍ ﺑﺈﻃﻼﻕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴـﺎﺑﻘﺔ‪ ،‬ﻭﻫﺬﺍ ﻻ‬

‫‪١١٥‬‬ ‫‪‬‬
‫ﻳﻌﻨﻲ ﺃﻥ ﻳﺘﲈﺩ￯ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺪﻝ ﻭﻳﻐﺎﻟﻮﺍ ﻓﻴﻪ؛ ﺑﺤﻴﺚ ﻳﺸﻖ ﻋﲆ ﺍﻟﻘﺎﺗﻞ‬
‫ﲢﺼﻴﻠﻪ‪ ،‬ﻛﲈ ﻫﻮ ﺣﺎﺻﻞ ﰲ ﻭﺍﻗﻌﻨﺎ ﺍﳌﻌﺎﴏ ﻣﻦ ﺍﺷﱰﺍﻁ ﻣﺒﻠﻎ ﺑﺎﻫﻆ ﺟﺪ ﹰﺍ‬
‫ﻟﻠﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﻴﺪﻓﻊ ﺍﻟﻘﺎﺗﻞ ﺇﱃ ﻃﺮﻕ ﻛﺎﻓﺔ ﺍﻷﺑﻮﺍﺏ ﻟﺘﺤﺼﻴﻞ‬
‫ﻫـﺬﺍ ﺍﻟﺒـﺪﻝ‪ ،‬ﻭﻳﻤﴤ ﺍﻟﺴـﻨﻮﺍﺕ ﺍﻟﻄـﻮﺍﻝ ﳉﻤﻌﻪ ﻭﲢﺼﻴﻠـﻪ ﺣﺮﺻ ﹰﺎ ﻋﲆ‬
‫ﺇﻧﻘﺎﺫ ﻧﻔﺴـﻪ ﻣﻦ ﻋﻘﻮﺑﺔ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﺟﺎﺯ ﴍﻋ ﹰﺎ ﻟﻜﻨﻪ ﻻ ﻳﻨﺒﻐﻲ؛‬
‫ﺑـﻞ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﺍﳌﺴـﺎﻋﺪﺓ ﻭﺍﻟﺘﺨﻔﻴـﻒ ﻋﻦ ﺍﳉﺎﲏ ﻭﻋـﺪﻡ ﲢﻤﻴﻠﻪ ﻣﺎ ﻻ‬
‫ﻳﻄﻴـﻖ ﻷﻥ ﻫﺬﺍ ﺍﻟﺒﺪﻝ ﻣﻦ ﻣﺎﻟﻪ ﻭﻻ ﺗﺘﺤﻤﻠﻪ ﻋﺎﻗﻠﺘﻪ‪ ،‬ﻭﻗﺪ ﺭﻏﹼ ﺐ ﺍﻟﺸـﺎﺭﻉ‬
‫ﰲ ﺇﻧﻈﺎﺭ ﺍﳌﻌﴪ ﻭﺍﻟﻮﺿﻊ ﻋﻨﻪ‪ ،‬ﻭﺍﳌﺴـﺎﳏﺔ ﰲ ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻻﺳﺘﻴﻔﺎﺀ‪ ،‬ﻓﻌﻦ‬
‫ﺣﺬﻳﻔﺔ ﻗﺎﻝ‪ :‬ﺳـﻤﻌﺖ ﺭﺳـﻮﻝ ﺍﷲ ﷺ ﻳﻘﻮﻝ‪» :‬ﻣﺎﺕ ﺭﺟﻞ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪:‬‬
‫ﻣﺎ ﻛﻨﺖ ﺗﻘﻮﻝ؟ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺑﺎﻳﻊ ﺍﻟﻨﺎﺱ ﻓﺄﲡﻮﺯ ﻋﻦ ﺍﳌﻮﴎ ﻭﺃﺧﻔﻒ ﻋﻦ‬
‫ﺍﳌﻌﴪ‪ ،‬ﻓﻐﻔﺮ ﻟﻪ«)‪.(١‬‬
‫ﹰ‬
‫ﺭﺟـﻼ ﻣـﺎﺕ ﻓﺪﺧﻞ ﺍﳉﻨـﺔ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣـﺎ ﻛﻨﺖ ﺗﻌﻤﻞ؟‬ ‫ﻭﰲ ﺭﻭﺍﻳـﺔ ﺃﻥ‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﲏ ﻛﻨﺖ ﺃﺑﺎﻳﻊ ﺍﻟﻨﺎﺱ ﻓﻜﻨﺖ ﹸﺃﻧﻈﺮ ﺍﳌﻌﴪ‪ ،‬ﻭﺃﲡﻮﺯ ﰲ ﺍﻟﺴﻜﺔ ﺃﻭ ﰲ‬
‫ﺍﻟﻨﻘﺪ‪ ،‬ﻓﻐﻔﺮ ﻟﻪ)‪.(٢‬‬
‫ﻭﳍـﺬﺍ ﹸﺃ ﱢﻟﻔـﺖ ﳉﻨـﺔ ﻣـﻦ ﻭﺯﺍﺭﺍﺕ‪ :‬ﺍﻟﺪﺍﺧﻠﻴـﺔ ﻭﺍﻟﻌـﺪﻝ ﻭﺍﻟﺸـﺆﻭﻥ‬
‫ﺍﻹﺳـﻼﻣﻴﺔ ﻭﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺸـﺆﻭﻥ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻹﻋﻼﻡ ﻭﻣﺆﺳﺴﺔ‬
‫ﺍﻟﻨﻘﺪ ﺍﻟﻌﺮﰊ ﺍﻟﺴـﻌﻮﺩﻱ ﻭﺍﻻﺳـﺘﺨﺒﺎﺭﺍﺕ ﺍﻟﻌﺎﻣﺔ ﺑﺸـﺄﻥ ﺩﺭﺍﺳـﺔ ﻇﺎﻫﺮﺓ‬
‫ﺍﻟﺼﻠـﺢ ﰲ ﻗﻀﺎﻳﺎ ﺍﻟﻘﺘﻞ ﺑﺸـﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﻣـﺎ ﻳﺮﺍﻓﻘﻬﺎ ﻣﻦ ﺇﻗﺎﻣﺔ‬
‫ﺍﳌﺒﺎﻟﻐـﺔ ﰲ ﱡ‬
‫ﺍﳌﺨﻴـﲈﺕ ﳉﻤـﻊ ﺗﱪﻋﺎﺕ ﺍﻟﺪﻳﺔ ﻟﻮﺭﺛـﺔ ﺍﻟﻘﺘﻴﻞ‪ ،‬ﻭﺗﻮﺻﻠﺖ ﻫـﺬﻩ ﺍﻟﻠﺠﻨﺔ‬
‫ﳉﻤﻠـﺔ ﻣـﻦ ﺍﻟﻘـﺮﺍﺭﺍﺕ ﻭﺍﻟﺘﻮﺻﻴـﺎﺕ ﺗ ﱢﹸﻮﺟـﺖ ﺑﻤﻮﺍﻓﻘﺔ ﺧـﺎﺩﻡ ﺍﳊﺮﻣﲔ‬
‫ﺍﻟﴩﻳﻔﲔ ﻋﲆ ﻣﺎ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻠﺠﻨﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻨﺎﺳﺐ ﻣﺎ ﻧﺤﻦ‬
‫ﺑﺼﺪﺩﻩ ﺃﻥ ﺍﻷﻣﺮ ﺍﻟﺴـﺎﻣﻲ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﺻﺪﺭ ﰲ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﴩﻳﻦ ﻣﻦ‬
‫)‪ (١‬ﺃﺧﺮﺟـﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﺻﺤﻴﺤـﻪ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻻﺳـﺘﻘﺮﺍﺽ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﺴـﻦ ﺍﻟﺘﻘﺎﴈ‬
‫)‪ ،(٥٨/٥‬ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﳌﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺇﻧﻈﺎﺭ ﺍﳌﻌﴪ )‪.(٤٩٠/٥‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ )‪.(٤٩٠/٥‬‬

‫‪‬‬ ‫‪١١٦‬‬
 ‫ﻋﺪ ﺍﳌﺒﻠﻎ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺍﳋﻤﺴﻤﺌﺔ ﺃﻟﻒ‬ ‫ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻟﻌﺎﻡ ‪١٤٢٣‬ﻫـ ﱠ‬
‫ﺭﻳﺎﻝ ﻣﻘﺎﺑﻞ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻣﺒﺎﻟﻎ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺷـﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ‬
‫ﺭﻭﻋـﻲ ﻓﻴـﻪ ﲨﻠﺔ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻣﻨﻬـﺎ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺰﻳﺎﺩﺓ ﺃﺳـﻌﺎﺭ ﺍﻹﺑﻞ ﺍﻟﺘﻲ‬
‫ﺍﻟﺼﻠﺢ ﻗﺪ ﻳﻜﻮﻥ‬‫ﺗﻘﺪﺭ ﻓﻴﻬﺎ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻛﻮﻥ ﺑﺪﻝ ﱡ‬
‫ﺯﺍﺋﺪ ﹰﺍ ﻋﲆ ﻗﺪﺭ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻭﱄ ﺍﻷﻣﺮ ﻳﻨﻈﺮ ﰲ ﻣﺼﻠﺤﺔ ﺍﳌﺴـﻠﻤﲔ‪ ،‬ﻭﺑﻤﻘﺘﴣ‬
‫ﺍﻟﻘﻮﺍﻋـﺪ ﺍﻟﴩﻋﻴـﺔ ﺍﻟﺘﻲ ﺗﻨﺺ ﻋﲆ ﺃﻥ ﺗﴫﻑ ﺍﻹﻣـﺎﻡ ﻋﲆ ﺍﻟﺮﻋﻴﺔ ﻣﻨﻮﻁ‬
‫ﺑﺎﳌﺼﻠﺤـﺔ)‪ ،(١‬ﻭﻗﺪ ﺭﺃ￯ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺍﻟﻌﻤﻞ ﺑﻪ‬
‫ﻭﺍﻣﺘﺜﺎﻟﻪ ﻃﺎﻋﺔ ﻷﻣﺮ ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﲤﺸـﻴ ﹰﺎ ﻣﻊ ﺗﺮﻏﻴﺐ ﺍﻟﺸﺎﺭﻉ ﰲ ﺍﻟﺘﺨﻔﻴﻒ‬
‫ﻋﻦ ﺍﳌﻮﴎ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻦ ﺍﳌﻌﴪ‪.‬‬
‫ﻳﻘﻴﺪ ﺍﺳـﺘﻌﲈﻝ ﺍﳊـﻖ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺼﻮﻥ‬
‫ﻛـﲈ ﺃﻧﻪ ﳚﻮﺯ ﻟﻮﱄ ﺍﻷﻣﺮ ﺃﻥ ﹼ‬
‫ﺑـﻪ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻓﻴﺘﺪﺧﻞ ﰲ ﺷـﺆﻭﻥ ﺍﻷﻓﺮﺍﺩ ﳍـﺬﺍ ﺍﻟﻐﺮﺽ‪ ،‬ﻓﺈﺫﺍ ﺭﺃ￯‬
‫ﺍﳌﺼﻠﺤـﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﻓﻬﻮ ﺗﻘﻴﻴﺪ ﻟﻠﻤﺒـﺎﺡ ﺍﻟﺬﻱ ﻳﺆﻭﻝ ﺇﱃ ﺍﳌﺼﻠﺤﺔ‪،‬‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﻓﻴﻘﻊ ﺍﳊﺮﺝ ﻭﺗﺘﺤﻘﻖ ﺍﳌﺸﻘﺔ‬‫ﻟﺌﻼ ﻳﺘﲈﺩ￯ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻐﺎﻻﺓ ﺑﺒﺪﻝ ﱡ‬
‫ﻋـﲆ ﺍﻟﻨـﺎﺱ‪ ،‬ﻭﳛﺼﻞ ﺍﻟـﴬﺭ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻳﻨﻔﺘـﺢ ﺑﺎﺏ ﺍﳌﺴـﺄﻟﺔ ﳉﻤﻊ ﺗﻠﻚ‬
‫ﺍﻷﻣﻮﺍﻝ ﺍﻟﻄﺎﺋﻠﺔ)‪.(٢‬‬
‫ﻭﳑـﺎ ﻳﻈﻬـﺮ ﺃﻥ ﻫـﺬﺍ ﺍﻷﻣـﺮ ﺍﻟﺴـﺎﻣﻲ ﺍﻟﻜﺮﻳـﻢ ﻳﻘﺼﺪ ﺑﻪ ﺣـﺚ ﺍﻟﻨﺎﺱ‬
‫ﻋـﲆ ﺍﻻﻣﺘﺜـﺎﻝ ﳍﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻭﻟﻴﺲ ﻣﻠﺰﻣ ﹰﺎ ﳌﺎ ﺳـﺒﻖ ﻣﻦ ﻋﺪﻡ ﲢﺪﻳﺪ ﺑﺪﻝ‬
‫ﺍﻟﺼﻠـﺢ ﺑﺤﺪ ﻣﻌﲔ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻨﺎﺱ ﻋـﲆ ﻗﺒﻮﻝ ﻣﻌﺎﻣﻠﺔ ﻻ ﻳﺮﻳﺪﻭﳖﺎ ﻓﻼ‬ ‫ﱡ‬
‫ﳛـﻞ ﻣﺎﻝ ﺍﳌﺴـﻠﻢ ﺇﻻ ﺑﻄﻴﺐ ﻧﻔﺲ ﻣﻨـﻪ‪ ،‬ﻛﲈ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣـﺮ ﻳﺮﻏﺐ ﺃﻭﻟﻴﺎﺀ‬
‫ﺍﻟﺪﻡ ﰲ ﺍﻷﺟﺮ ﻭﻃﻠﺐ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺳﺒﺒ ﹰﺎ ﰲ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻦ‬
‫ﺍﻟﻘﺎﺗﻞ ﻓﻴﻜﻮﻧﻮﻥ ﺩﺍﺧﻠﲔ ﰲ ﺣﺴﻦ ﺍﻻﻗﺘﻀﺎﺀ‪ ،‬ﺛﻢ ﺇﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﻟﻴﺲ ﻗﻴﻤﺔ‬
‫ﻟﻠﻤﻘﺘـﻮﻝ ﺣﺘﻰ ﻳﻐـﺎﱃ ﻓﻴﻪ؛ ﺑﻞ ﻫـﻮ ﺗﻌﻮﻳﺾ ﳍﻢ ﳜﻔﻒ ﺍﻟﻮﻃـﺄﺓ ﻋﻠﻴﻬﻢ‪،‬‬
‫)‪ (١‬ﺍﻷﺷـﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋـﺮ ﻟﻠﺴـﻴﻮﻃﻲ )ﺹ‪ ،(١٢١‬ﺍﻷﺷـﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋـﺮ‪ ،‬ﻻﺑﻦ ﻧﺠﻴـﻢ )ﺹ‪،(١٢٣‬‬
‫ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ )‪ ،(٣١٠/١‬ﲨﻬﺮﺓ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ )‪.(٥٣٣/١‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﳊﻖ ﻭﻣﺪ￯ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ ﰲ ﺗﻘﻴﻴﺪﻩ )ﺹ‪.(١١١-١١٠‬‬

‫‪١١٧‬‬ ‫‪‬‬
‫ﻭﻳﺴـﺎﻋﺪ ﻭﺭﺛﺘـﻪ‪ ،‬ﺧﺼﻮﺻـ ﹰﺎ ﺇﻥ ﻛﺎﻧـﻮﺍ ﳏﺘﺎﺟﲔ ﻟﻠـﲈﻝ؛ ﻟﺬﺍ ﻓﺈﻧـﻪ ﻳﻨﺒﻐﻲ‬
‫ﺍﻻﻣﺘﺜـﺎﻝ ﳍﺬﺍ ﺍﻷﻣﺮ ﻃﺎﻋﺔ ﻟـﻮﱄ ﺍﻷﻣﺮ ﻭﺍﺑﺘﻐﺎﺀ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ ﺟﻞ ﻭﻋﻼ‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﳑﺎ ﻳﺜﻘـﻞ ﻛﺎﻫﻞ ﺍﳉﺎﲏ ﻭﳚﻌﻠﻪ ﻋﺒﺌ ﹰﺎ‬
‫ﺑﻌـﺪﻡ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﻃﻠﺐ ﺑﺪﻝ ﱡ‬
‫ﻋﲆ ﺍﻵﺧﺮﻳﻦ ﺑﺠﻤﻊ ﻫﺬﺍ ﺍﳌﺒﻠﻎ‪.‬‬

‫‪‬‬ ‫‪١١٨‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‬
‫ﻋﺠﺰ ﺍﻟﻘﺎﺗﻞ ﻋﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺒﺪﻝ ﺍﻟﺼﻠﺢ‬

‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ ﺑﲈﻝ ﻳﺪﻓﻌـﻪ ﺍﻟﻘﺎﺗﻞ ﺇﱃ‬

‫ﺗﻘـﺪﻡ ﻟﻨـﺎ ﺃﻧﻪ ﻳﺼـﺢ ﱡ‬
‫ﻣﺴـﺘﺤﻖ ﺍﻟـﺪﻡ‪ ،‬ﻭﺇﺫﺍ ﺗﺼﺎﳊﺎ ﻋﲆ ﺑﺪﻝ ﻓـﺈﻥ ﺍﻟﻘﺼﺎﺹ ﻳﺴـﻘﻂ ﺑﺎﺗﻔﺎﻕ‬
‫ﺍﻟﻔﻘﻬـﺎﺀ‪ ،‬ﻗﺎﻝ ﻋﺒﺪﺍﻟﻘـﺎﺩﺭ ﻋﻮﺩﺓ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﻻ ﺧـﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺼﺎﺹ ﻳﺴـﻘﻂ ﺑﺎﻟﺼﻠﺢ«)‪،(١‬‬ ‫ﰲ ﺟـﻮﺍﺯ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺍﻟﻘﺼﺎﺹ ﺑﺎﺗﻔـﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪،‬‬
‫ﻭﻗـﺎﻝ ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﲇ‪» :‬ﳚـﻮﺯ ﱡ‬
‫ﻭﻳﺴـﻘﻂ ﺑـﻪ ﺍﻟﻘﺼـﺎﺹ«)‪ ،(٢‬ﻭﻋـﺪ ﺍﻟﻜﺎﺳـﺎﲏ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﳑﺎ ﻳﺴـﻘﻂ‬
‫ﺍﻟﺼﻠﺢ ﻋـﲆ ﻣﺎﻝ‪ ،‬ﻭﻋﻠﻞ ﻟﺬﻟـﻚ ﺑﻘﻮﻟﻪ‪» :‬ﻷﻥ‬
‫ﺍﻟﻘﺼـﺎﺹ ﺑﻌـﺪ ﻭﺟﻮﺑﻪ ﱡ‬
‫ﺍﻟﻘﺼـﺎﺹ ﺣﻖ ﻟﻠﻤﻮﱃ‪ ،‬ﻭﻟﺼﺎﺣﺐ ﺍﳊﻖ ﺃﻥ ﻳﺘﴫﻑ ﰲ ﺣﻘﻪ ﺍﺳـﺘﻴﻔﺎﺀ‬
‫ﻭﺇﺳـﻘﺎﻃ ﹰﺎ‪ ،‬ﻭﻷﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﺳـﺘﻴﻔﺎﺀ ﺍﻟﻘﺼﺎﺹ ﻭﻫـﻮ ﺍﳊﻴﺎﺓ ﳛﺼﻞ‬
‫ﺑـﻪ‪ ،‬ﻷﻥ ﺍﻟﻈﺎﻫـﺮ ﺃﻧﻪ ﻋﻨﺪ ﺃﺧﺬ ﺍﳌـﺎﻝ ﻋﻦ ﺻﻠﺢ ﻭﺗﺮﺍﺽ ﺗﺴـﻜﻦ ﺍﻟﻔﺘﻨﺔ‬
‫ﻓـﻼ ﻳﻘﺼﺪ ﺍﻟﻮﱄ ﻗﺘﻞ ﺍﻟﻘﺎﺗﻞ ﻓﻴﺤﺼﻞ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﺳـﺘﻴﻔﺎﺀ ﺍﻟﻘﺼﺎﺹ‬
‫ﺑﺪﻭﻧﻪ«)‪.(٣‬‬
‫ﺍﻟﺼﻠﺢ ﻣﻦ‬
‫ﻭﺇﺫﺍ ﺗﺼﺎﻟـﺢ ﺍﻟﻘﺎﺗـﻞ ﻣـﻊ ﻭﱄ ﺍﻟـﺪﻡ ﻓﻼ ﳜﻠـﻮ ﺣﺎﻝ ﻫـﺬﺍ ﱡ‬
‫ﺛﻼﺙ ﺣﺎﻻﺕ‪:‬‬
‫ﺍﻟﺼﻠﺢ ﻣﻌﻠﻘ ﹰﺎ ﻋﲆ ﴍﻁ ﻛـﲈ ﻟﻮ ﺗﻢ ﱡ‬
‫ﺍﻟﺼﻠﺢ‬ ‫ﺍﳊـﺎﻝ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﻜـﻮﻥ ﱡ‬
‫)‪ (١‬ﺍﻟﺘﴩﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ )‪.(١٦٧/٢‬‬
‫)‪ (٢‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ )‪ ،(٥٦٩٥/٧‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ )ﺹ‪.(٢٠١‬‬
‫)‪ (٣‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(٢٥٠/٧‬‬

‫‪١١٩‬‬ ‫‪‬‬
‫ﺑـﴩﻁ ﺃﻥ ﻳﺮﲢـﻞ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺑﻠﺪ ﺍﻟـﻮﱄ‪ ،‬ﺃﻭ ﻋﲆ ﺃﻥ ﻳﺴـﻠﻤﻪ ﺍﳌﺒﻠﻎ ﺍﳌﺘﻔﻖ‬
‫ﻋﻠﻴـﻪ‪ ،‬ﺃﻭ ﻋﲆ ﺃﻥ ﻳﻌﻄﻴﻪ ﺍﻟﻌﲔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻓﻬﻨـﺎ ﻳﻠﺘﺰﻡ ﺍﳉﺎﲏ ﺑﺎﻟﴩﻁ ﻛﻲ‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﻭﻳﻌﻤﻞ ﺑﻤﻮﺟﺒﻪ‪ ،‬ﻓﺈﻥ ﺃﺧﻞ ﺑﻪ ﺍﳉﺎﲏ ﻓﺎﻟﻘﺼﺎﺹ ﹴ‬
‫ﺑﺎﻕ ﺑﺤﺎﻟﻪ‬ ‫ﻳﺘﻢ ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﺍﻧﺘﻘـﺾ ﻭﱂ ﻳﺘﻢ؛ ﻷﻥ ﺍﻟـﴚﺀ ﺍﳌﻌﻠﻖ ﻋـﲆ ﴍﻁ ﻻ ﻳﺘﻢ ﺇﻻ‬ ‫ﻷﻥ ﱡ‬
‫ﴍ ﹶﻁ ﻋﻠﻴﻪ‪ ،‬ﻭﻷﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻫﻨﺎ‬ ‫ﻑ ﺑﲈ ﹸ ﹺ‬‫ﺑﺤﺼﻮﻝ ﻣﺎ ﻋﻠﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﳉﺎﲏ ﱂ ﻳﻮ ﹺ‬
‫ﱠ‬
‫ﱂ ﻳﺘﻢ ﻓﻼ ﺣﻜﻢ ﻟﻪ ﻭﻻ ﺃﺛﺮ ﻳﱰﺗﺐ ﻋﻠﻴﻪ ‪.‬‬
‫)‪(١‬‬

‫ﺍﻟﺼﻠﺢ ﺑـﲔ ﺍﻟﻘﺎﺗﻞ ﻭﻭﱄ ﺍﻟـﺪﻡ ﺻﺤﻴﺤ ﹰﺎ‬

‫ﺍﳊـﺎﻝ ﺍﻟﺜﺎﻧﻴـﺔ‪ :‬ﺃﻥ ﻳﺘـﻢ ﻋﻘﺪ ﱡ‬
‫ﺛﺎﺑﺘـ ﹰﺎ ﻋﲆ ﳾﺀ ﻣﻌـﲔ ﻓﻴﺒﻄﻞ ﺑﻌﺪ ﺻﺤﺘﻪ‪ ،‬ﻛﲈ ﻟـﻮ ﺻﺎﳊﻪ ﻋﻦ ﺍﻟﻘﺼﺎﺹ‬
‫ﺑﺤـﺮ ﻳﻌﻠـﲈﻥ ﺣﺮﻳﺘـﻪ ﺃﻭ ﻋﺒﺪ ﻳﻌﻠﲈﻥ ﺃﻧﻪ ﻣﺴـﺘﺤﻖ‪ ،‬ﺃﻭ ﻓﺴـﺪ ﺍﳌﺴـﻤﻰ ﰲ‬
‫ﺍﻟﺼﻠﺢ‬‫ﺍﻟﺼﻠـﺢ‪ ،‬ﻓﻬﻨﺎ ﻳﺴـﻘﻂ ﺍﻟﻘﺼـﺎﺹ؛ ﻷﻥ ﺇﻗـﺪﺍﻡ ﺍﳌﺘﺼﺎﳊﲔ ﻋـﲆ ﱡ‬ ‫ﱡ‬
‫ﻳﺘﻀﻤﻦ ﺍﻹﺑﺮﺍﺀ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻓﻴﺴﻘﻂ‪ ،‬ﻭﺇﺫﺍ ﺳﻘﻂ ﻓﺈﻧﻪ ﻻ ﻳﻌﻮﺩ ﻟﻠﻘﺎﻋﺪﺓ‬
‫ﺍﻟﺼﻠﺢ ﺃﻭﺭﺛﺖ ﺷـﺒﻬﺔ ﰲ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ‪» :‬ﺍﻟﺴـﺎﻗﻂ ﻻ ﻳﻌﻮﺩ« ‪ ،‬ﻭﻷﻥ ﺻﻮﺭﺓ ﱡ‬
‫)‪(٢‬‬

‫ﺩﺭﺀ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ ﻻ ﻳﺴـﺘﻮﰱ ﻣﻊ ﺍﻟﺸـﺒﻬﺔ ﻓﻴﺴﻘﻂ‪ ،‬ﻭﻷﻥ ﻫﺬﺍ‬

‫ﺍﻟﺼﻠـﺢ ﺑﺎﻃﻞ ﻓـﻜﺎﻥ ﻭﺟﻮﺩﻩ ﻛﻌﺪﻣﻪ‪ ،‬ﻭﺇﺫﺍ ﺳـﻘﻂ ﺍﻟﻘﺼﺎﺹ ﻓﺈﻧﻪ ﻳﺮﺟﻊ‬ ‫ﱡ‬
‫ﻳﺮﺽ ﺑﺴـﻘﻮﻁ ﺍﻟﻘﺼﺎﺹ ﳎﺎﻧ ﹰﺎ ﻓﻴﺼـﺎﺭ ﺇﱃ ﺍﻟﺪﻳﺔ‬
‫ﺇﱃ ﺍﻟﺪﻳـﺔ ﻷﻥ ﺍﻟـﻮﱄ ﱂ ﹶ‬
‫ﻭﻫﻲ ﻣﻮﺟﺐ ﺍﻟﻘﺘﻞ ﺍﻷﺻﲇ)‪.(٣‬‬
‫ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﻟﻘﺎﺗﻞ ﻭﻭﱄ ﺍﻟﺪﻡ ﺻﺤﻴﺤ ﹰﺎ ﺛﺎﺑﺘ ﹰﺎ‬
‫ﺍﳊﺎﻝ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﺘﻢ ﻋﻘﺪ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻓﻤـﺆﺩ￯ ﺫﻟﻚ ﺣﺼﻮﻝ‬ ‫ﻋـﲆ ﺑﺪﻝ ﺻﺤﻴﺢ ﻣﻌـﲔ‪ ،‬ﻓﺈﺫﺍ ﺗﻢ ﻋﻘـﺪ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﳌﺴـﺘﺤﻖ ﺍﻟﺪﻡ‪،‬‬ ‫ﺍﻟـﱪﺍﺀﺓ ﻋـﻦ ﺍﻟﺪﻋـﻮ￯‪ ،‬ﻭﻭﻗﻮﻉ ﺍﳌﻠـﻚ ﰲ ﺑـﺪﻝ ﱡ‬
‫ﻭﺳـﻘﻄﺖ ﺩﻋﻮﺍﻩ ﺍﳌﺼﺎﻟﺢ ﻋﻨﻬﺎ‪ ،‬ﺟﺎﺀ ﰲ ﳎﻠـﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺪﻟﻴﺔ ﰲ ﺍﳌﺎﺩﺓ‬
‫)‪ (١‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ )‪ ،(٣١٧/٣‬ﺑﻠﻐـﺔ ﺍﻟﺴـﺎﻟﻚ )‪ ،(١٥١/٢‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﻟﻔﻘﻬﻴـﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬
‫)‪.(٣٥٥/٢٧‬‬
‫)‪ (٢‬ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺪﻟﻴﺔ )‪ ،(٥٤/١‬ﲨﻬﺮﺓ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ )‪.(٥٤٤/١‬‬
‫)‪ (٣‬ﺑﺪﺍﺋـﻊ ﺍﻟﺼﻨﺎﺋـﻊ )‪ ،(٥٥/٦‬ﺗﺒﻴـﲔ ﺍﳊﻘﺎﺋـﻖ )‪ ،(٣٦/٥‬ﴍﺡ ﺍﳋـﺮﳾ )‪ ،(٨/٦‬ﺍﳌﻐﻨـﻲ‬
‫)‪ ،(٢٦/٧‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٢٩٥/٨‬ﴍﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪.(٤٢١/٣‬‬

‫‪‬‬ ‫‪١٢٠‬‬
 ‫ﺍﻟﺼﻠـﺢ ﻓﻠﻴﺲ ﻟﻮﺍﺣـﺪ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﻓﻘـﻂ ﺍﻟﺮﺟﻮﻉ‬ ‫)‪» :(١٥٥٦‬ﺇﺫﺍ ﺗـﻢ ﱡ‬
‫ﺑﺎﻟﺼﻠـﺢ ﺑﺪﻟﻪ‪ ،‬ﻭﻻ ﻳﺒﻘـﻰ ﻟﻪ ﺣـﻖ ﰲ ﺍﻟﺪﻋﻮ￯‪،‬‬ ‫ﻋﻨـﻪ‪ ،‬ﻭﻳﻤﻠـﻚ ﺍﳌﺪﻋـﻲ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻣﻨـﻪ«)‪ ،(١‬ﻭﺫﻟﻚ ﻷﻥ‬ ‫ﻭﻟﻴـﺲ ﻟﻠﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺃﻳﻀ ﹰﺎ ﺍﺳـﱰﺩﺍﺩ ﺑﺪﻝ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺍﻟﻼﺯﻣـﺔ ﺑﺤﻖ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﻻ ﻳﻤﻠﻚ‬ ‫ﺍﻟﻔﻘﻬـﺎﺀ ﻳﻌﺪﻭﻥ ﱡ‬
‫ﹴ‬
‫ﻭﻋﻨﺪﺋﺬ ﻳﻠﺰﻡ ﺍﻟﻘﺎﺗﻞ‬ ‫ﺃﺣﺪ ﺍﻟﻌﺎﻗﺪﻳﻦ ﻓﺴﺨﻪ ﺃﻭ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻪ ﺑﻌﺪ ﲤﺎﻣﻪ)‪،(٢‬‬
‫ﺍﻟﺼﻠﺢ ﺍﳌﺼﺎﻟﺢ ﻋﻠﻴﻪ‪.‬‬
‫ﺑﺪﻓﻊ ﺑﺪﻝ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻓﲈ ﺍﳊﻜﻢ؟‬
‫ﻟﻜﻦ ﺇﺫﺍ ﻋﺠﺰ ﺍﻟﻘﺎﺗﻞ ﻋﻦ ﺗﺴﻠﻴﻢ ﺑﺪﻝ ﱡ‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺫﻛـﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﻣﺴـﻘﻄﺎﺕ ﺍﻟﻘﺼـﺎﺹ ﺑﻌﺪ ﻭﺟﻮﺑـﻪ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻓﺈﻧـﻪ ﻻ ﻳﻌﻮﺩ‪ ،‬ﻭﻻ ﻳﺴـﺘﺤﻖ ﺍﻟﻮﱄ‬‫ﺳـﻘﻂ ﺍﻟﻘﺼـﺎﺹ ﺑﺘﲈﻡ ﻋﻘـﺪ ﱡ‬
‫ﺍﳌﻄﺎﻟﺒـﺔ ﺑـﻪ)‪ ،(٣‬ﺍﺳـﺘﻨﺎﺩ ﹰﺍ ﻟﻠﻘﺎﻋـﺪﺓ ﺍﻟﻔﻘﻬﻴـﺔ ﺍﻟﺘـﻲ ﻧﺼﻬـﺎ‪» :‬ﺍﻟﺴـﺎﻗﻂ ﻻ‬
‫ﻳﻌﻮﺩ«)‪ ،(٤‬ﻭﻳﻌﻨﻲ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺼﺎﺹ ﺣﻖ ﻟﻠﻮﱄ ﳚﻮﺯ ﻟﻪ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻟﻌﻔﻮ‬
‫ﺑﺎﻟﺼﻠﺢ ﺳـﻘﻂ ﺫﻟﻚ ﺍﳊﻖ‪ ،‬ﻭﺑﻌﺪ ﺳﻘﻮﻃﻪ ﻓﺈﻧﻪ‬ ‫ﺃﻭ ﺍﻟﺼﻠﺢ‪ ،‬ﻓﺈﺫﺍ ﺃﺳـﻘﻄﻪ ﱡ‬
‫ﻳﺘﻼﺷـﻰ ﻭﻻ ﻳﻌـﻮﺩ‪ ،‬ﻓﻠﻴﺲ ﻟﻠـﻮﱄ ﺍﳌﻄﺎﻟﺒﺔ ﺑﻌـﺪ ﺫﻟـﻚ ﺑﺎﻟﻘﺼﺎﺹ؛ ﺑﻞ‬
‫ﹴ‬
‫ﻭﺣﻴﻨﺌﺬ‬ ‫ﺍﻟﺼﻠﺢ ﺻﺤﻴـﺢ ﻭﺛﺎﺑﺖ‪،‬‬ ‫ﺍﻟﺼﻠﺢ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺃﻥ ﱡ‬ ‫ﻳﺜﺒـﺖ ﺣﻘﹼﻪ ﺑﺒـﺪﻝ ﱡ‬
‫ﻓـﺈﻥ ﻛﺎﻥ ﺍﳉﺎﲏ ﻣﻮﴎ ﹰﺍ ﻟﺰﻣﻪ ﺩﻓﻌـﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﴪ ﹰﺍ ﻓﺈﻧﻪ ﺩﻳﻦ ﻳﺜﺒﺖ ﰲ‬
‫ﺍﻟﺼﻠﺢ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻨﻪ ﻣﺎ ﺩﺍﻡ‬
‫ﺫﻣﺘـﻪ ﻭﳚﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺅﻩ؛ ﻷﻧﻪ ﺩﻳﻦ ﻵﺩﻣﻲ ﺗﻢ ﱡ‬
‫ﺃﻧـﻪ ﻣﻌﴪ ﻓﻘـﺪ ﺃﻣﺮ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺑﺈﻧﻈﺎﺭﻩ ﻓﻘـﺎﻝ‪¼ » º ¹) :‬‬
‫½ ¾ ¿‪] (...‬ﺍﻟﺒﻘـﺮﺓ‪ [٢٨٠ :‬ﺍﻵﻳـﺔ‪ ،‬ﻓﻘـﺪ ﺣﻜـﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺫﻱ‬
‫ﺍﻟﻌـﴪﺓ ﺑﺎﻟﻨﻈﺮﺓ ﺇﱃ ﺍﳌﻴﴪﺓ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﻡ ﰲ ﲨﻴـﻊ ﺍﻟﻨﺎﺱ ﻭﺩﻳﻮﳖﻢ؛ ﻓﻜﻞ‬
‫ﻧﻈﺮ‪ ،‬ﻭﺍﻟﻌﴪﺓ ﺿﻴﻖ ﺍﳊﺎﻝ ﻣﻦ ﺟﻬﺔ ﻋﺪﻡ ﺍﳌﺎﻝ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻣﻦ ﺃﻋﴪ ﹸﺃ ﹺ‬

‫)‪ (١‬ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺪﻟﻴﺔ )‪.(٥٦/٤‬‬

‫)‪ (٢‬ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺪﻟﻴﺔ )‪ ،(١١٠/١‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪.(٣٥٥/٢٧‬‬
‫)‪ (٣‬ﺳﺒﻖ ﺫﻛﺮ ﺫﻟﻚ )ﺹ‪.(٩٠‬‬
‫)‪ (٤‬ﻳﻨﻈـﺮ‪ :‬ﳎﻠـﺔ ﺍﻷﺣﻜـﺎﻡ ﺍﻟﻌﺪﻟﻴـﺔ )‪ ،(٥٤/١‬ﲨﻬـﺮﺓ ﺍﻟﻘﻮﺍﻋـﺪ ﺍﻟﻔﻘﻬﻴـﺔ )‪ ،(٥٤٤/١‬ﺍﳌﺒـﺪﻉ‬
‫)‪ ،(٢٥٨/٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ )‪.(٢٥٤/٤‬‬

‫‪١٢١‬‬ ‫‪‬‬
‫ﻋﲆ ﻭﻓﺎﺀ ﺩﻳﻨﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮﺓ‪ :‬ﺍﻹﻣﻬﺎﻝ ﻭﺍﻟﺘﺄﺧﲑ ﺇﱃ ﺣﺎﻝ ﺍﻟﻴﴪ ﻭﺍﻟﻘﺪﺭﺓ ﻋﲆ‬
‫ﺍﻟﺴﺪﺍﺩ)‪.(١‬‬
‫ﺭﻏﺒﺖ ﺍﻟﺴـﻨﺔ ﰲ ﺇﻧﻈﺎﺭ ﺍﳌﻌﴪ ﻛـﲈ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ ﻗﺎﻝ‪:‬‬ ‫ﻭﻗﺪ ﱠ‬
‫ﺳـﻤﻌﺖ ﺭﺳـﻮﻝ ﺍﷲ ﷺ ﻳﻘﻮﻝ‪» :‬ﻣـﻦ ﴎﻩ ﺃﻥ ﻳﻨﺠﻴﻪ ﺍﷲ ﻣـﻦ ﻛﺮﺏ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻓﻠﻴﻨ ﹼﻔﺲ ﻋﻦ ﻣﻌﴪ ﺃﻭ ﻳﻀﻊ ﻋﻨﻪ«)‪ ،(٢‬ﻭﺟﺎﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ﷺ ﻗﺎﻝ‪» :‬ﻛﺎﻥ ﺭﺟﻞ ﻳﺪﺍﻳﻦ ﺍﻟﻨﺎﺱ ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﻟﻔﺘﺎﻩ‪:‬‬
‫ﺇﺫﺍ ﺃﺗﻴـﺖ ﻣﻌـﴪ ﹰﺍ ﻓﺘﺠـﺎﻭﺯ ﻋﻨﻪ ﻟﻌﻞ ﺍﷲ ﻳﺘﺠـﺎﻭﺯ ﻋ ﹼﻨﺎ ﻓﻠﻘـﻲ ﺍﷲ ﻓﺘﺠﺎﻭﺯ‬
‫ﻋﻨـﻪ«)‪ ،(٣‬ﻗـﺎﻝ ﺍﻟﻨﻮﻭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﻭﰲ ﻫـﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻀﻞ ﺇﻧﻈﺎﺭ‬
‫ﺍﳌﻌـﴪ ﻭﺍﻟﻮﺿﻊ ﻋﻨﻪ‪ ،‬ﺇﻣـﺎ ﻛﻞ ﺍﻟﺪﻳﻦ ﻭﺇﻣﺎ ﺑﻌﻀﻪ‪ ،‬ﻣـﻦ ﻛﺜﲑ ﺃﻭ ﻗﻠﻴﻞ‪...‬‬
‫ﻭﻓﻀـﻞ ﺍﻟﻮﺿﻊ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻧـﻪ ﻻ ﹸﻳ ﹾﺤ ﹶﺘ ﹶﻘﺮ ﳾﺀ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳋﲑ‪ ،‬ﻓﻠﻌﻠﻪ‬
‫ﺳﺒﺐ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺮﲪﺔ«)‪.(٤‬‬

‫)‪ (١‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪ ،(٣٧١/٣‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ )‪ ،(٤٧٣/١‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‬

‫ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(٢٤٥/١‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﳌﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺇﻧﻈﺎﺭ ﺍﳌﻌﴪ )‪.(٤٩٢/٥‬‬
‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺃﻧﻈﺮ ﻣﻌﴪ ﹰﺍ )‪ ،(٣٠٨/٤‬ﻭﻣﺴـﻠﻢ‬
‫ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﳌﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺇﻧﻈﺎﺭ ﺍﳌﻌﴪ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ )‪.(٤٩١/٥‬‬
‫)‪ (٤‬ﴍﺡ ﺍﻟﻨﻮﻭﻱ ﻟﺼﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٤٩٢/٥‬‬

‫‪‬‬ ‫‪١٢٢‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‬
‫ﺍﻟﺼﻠﺢ‬
‫ﲪﻞ ﺍﻟﻌﺎﻗﻠﺔ ﺑﺪﻝ ﱡ‬

‫ﻣـﻦ ﺟﻨـﻰ ﻋﻤﺪ ﹰﺍ ﻋـﲆ ﻧﻔﺲ ﻓﻮﺟﺐ ﻋﻠﻴـﻪ ﺍﻟﻘﺼﺎﺹ ﺛـﻢ ﺻﺎﻟﺢ ﻋﻦ‬
‫ﺍﻟﻘﺼﺎﺹ ﺑﺒﺪﻝ ﻣﺎﱄ ﻓﻌﲆ ﻣﻦ ﳚﺐ ﻫﺬﺍ ﺍﳌﺎﻝ؟ ﻭﻫﻞ ﺗﺘﺤﻤﻠﻪ ﺍﻟﻌﺎﻗﻠﺔ؟‬
‫ﺑﺎﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﳚﺐ ﰲ ﻣﺎﻝ‬
‫ﺍﺗﻔـﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﲆ ﺃﻥ ﻣﺎ ﳚﺐ ﱡ‬
‫ﺍﳉﺎﲏ ﻭﺣﺪﻩ ﻭﻻ ﲢﻤﻠﻪ ﺍﻟﻌﺎﻗﻠﺔ)‪.(١‬‬
‫ﺟـﺎﺀ ﰲ ﺍﳌﺪﻭﻧﺔ‪» :‬ﻗﻠـﺖ‪ :‬ﺃﺭﺃﻳﺖ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺪﻡ ﺍﻟﻌﻤـﺪ ﺇﺫﺍ ﺻﺎﳊﻮﺍ ﻋﲆ‬
‫ﺃﻛﺜـﺮ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﺃﳚﻮﺯ ﺫﻟـﻚ ﳍﻢ ﰲ ﻗﻮﻝ ﻣﺎﻟﻚ؟ ﻗـﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺈﻥ‬
‫ﺭﴈ ﺃﻭﻟﻴـﺎﺀ ﺍﻟﻌﻤـﺪ ﺑﺎﻟﺪﻳﺔ ﺃﻳﻜﻮﻥ ﺫﻟﻚ ﻋﲆ ﺍﻟﻌﺎﻗﻠـﺔ ﺃﻭﰲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ؟‬
‫ﻗﺎﻝ‪ :‬ﺑﻞ ﰲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ ﻋﻨﺪ ﻣﺎﻟﻚ«)‪.(٢‬‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﲆ ﺫﻟﻚ ﺑﺄﺩﻟﺔ ﻋﺎﻣﺔ ﻭﺃﺩﻟﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺑﻴﺎﳖﺎ ﰲ ﺍﻵﰐ‪:‬‬
‫ﻻ‪ :‬ﺍﻷﺩﻟـﺔ ﺍﻟﺪﺍﻟـﺔ ﻋـﲆ ﺃﻥ ﺩﻳـﺔ ﺍﻟﻌﻤﺪ ﲡـﺐ ﰲ ﻣـﺎﻝ ﺍﻟﻘﺎﺗﻞ ﻭﻻ‬‫ﺃﻭ ﹰ‬
‫ﲢﻤﻠﻬـﺎ ﺍﻟﻌﺎﻗﻠـﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻹﲨـﺎﻉ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﲈ ﻗـﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‬
‫‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﲆ ﺃﻥ ﺩﻳﺔ ﺍﻟﻌﻤﺪ ﲡﺐ ﰲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ‬
‫)‪ (١‬ﺑﺪﺍﺋـﻊ ﺍﻟﺼﻨﺎﺋـﻊ )‪ ،(٢٥٥/٧‬ﻓﺘﺢ ﺍﻟﻘﺪﻳـﺮ )‪ ،(٤١٣/٨‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋـﻖ )‪ ،(١٧٩/٦‬ﺍﻟﺒﺤﺮ‬
‫ﺍﻟﺮﺍﺋﻖ )‪ ،(٤٥٧/٨‬ﺣﺎﺷـﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٢٩/١٠‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٨/٨‬ﺣﺎﺷـﻴﺔ‬
‫ﺍﻟﺪﺳـﻮﻗﻲ )‪ ،(٢٦٣/٤‬ﺍﻟﺘـﺎﺝ ﻭﺍﻹﻛﻠﻴـﻞ ﲠﺎﻣـﺶ ﻣﻮﺍﻫـﺐ ﺍﳉﻠﻴـﻞ )‪ ،(٣٢٨/٨‬ﴍﺡ‬
‫ﺍﻟﺰﺭﻗﺎﲏ ﻋﲆ ﳐﺘﴫ ﺧﻠﻴﻞ )‪ ،(٢٧/٨‬ﺣﺎﺷﻴﺔ ﺍﻟﴩﻗﺎﻭﻱ )‪ ،(٣٧٤/٢‬ﺍﳌﻐﻨﻲ )‪،(٢٩/١٢‬‬
‫ﺍﻹﻧﺼﺎﻑ ﻣﻊ ﺍﻟﴩﺡ ﺍﻟﻜﺒﲑ )‪ ،(٧٠/٢٦‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٦٧/٨‬‬
‫)‪ (٢‬ﺍﳌﺪﻭﻧﺔ )‪.(٢٢٧-٢٢٦/٨‬‬

‫‪١٢٣‬‬ ‫‪‬‬
‫ﻭﻻ ﲢﻤﻠﻬﺎ ﺍﻟﻌﺎﻗﻠﺔ)‪ ،(١‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺒﲑﺓ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﲆ ﺃﻥ‬
‫ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﺍﳊﺮ ﺍﳌﺴـﻠﻢ ﻣﺌﺔ ﻣﻦ ﺍﻹﺑﻞ ﰲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ ﺍﻟﻌﺎﻣﺪ ﺇﺫﺍ ﺁﻝ ﺇﱃ‬
‫ﺍﻟﺪﻳﺔ«)‪.(٢‬‬
‫ﻭﻳﺸـﻬﺪ ﻟﺬﻟﻚ ﺃﻥ ﺑﺪﻝ ﺍﳌﺘ ﹶﻠـﻒ ﳚﺐ ﻋﲆ ﹺ‬
‫ﺍﳌﺘﻠﻒ‪ ،‬ﻭﺍﻟﺒـﺪﻝ ﻫﻨﺎ ﺍﻟﺪﻳﺔ‬
‫ﻓﺘﺠـﺐ ﻋـﲆ ﺍﳉﺎﲏ‪ ،‬ﻭﻫﺬﺍ ﻫـﻮ ﺍﻷﺻـﻞ‪ ،‬ﻭﺇﻧﲈ ﺧﻮﻟﻒ ﻫـﺬﺍ ﺍﻷﺻﻞ ﰲ‬
‫ﺍﻟﻘﺘـﻞ ﺍﳋﻄﺄ ﻟﻜﺜـﺮﺓ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﲣﻔﻴﻔـ ﹰﺎ ﻋﻠﻴﻪ؛ ﻟﻜﻮﻧﻪ ﻣﻌـﺬﻭﺭ ﹰﺍ ﺑﺨﻼﻑ‬
‫ﺍﻟﻌﺎﻣﺪ ﻓﻼ ﻋﺬﺭ ﻟﻪ ﻓﻼ ﻳﺴﺘﺤﻖ ﺍﻟﺘﺨﻔﻴﻒ)‪.(٣‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺃﺩﻟﺔ ﺧﺎﺻﺔ ﺑﺄﻥ ﺍﻟﻌﺎﻗﻠﺔ ﻻ ﲢﻤﻞ ﺍﻟﺼﻠﺢ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻻ ﺗﻌﻘﻞ ﺍﻟﻌﺎﻗﻠﺔ‬
‫ﻋﻤﺪ ﹰﺍ ﻭﻻ ﹸﺻﻠﺤ ﹰﺎ ﻭﻻ ﺍﻋﱰﺍﻓ ﹰﺎ ﻭﻻ ﻣﺎ ﺟﻨﻰ ﺍﳌﻤﻠﻮﻙ«)‪.(٤‬‬
‫ﻓﻘﻮﻟـﻪ‪» :‬ﻭﻻ ﺻﻠﺤ ﹰﺎ« ﻣﻌﻨﺎﻩ‪ :‬ﺑﺄﻥ ﻳﺼﺎﻟﺢ ﺍﳉﺎﲏ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺪﻡ ﻋﲆ ﻣﺎﻝ‬
‫ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻓﻼ ﲢﻤﻠﻪ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻻ ﻳﻌﺮﻑ‬
‫ﻟﻪ ﳐﺎﻟﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻴﻜﻮﻥ ﺇﲨﺎﻋ ﹰﺎ)‪.(٥‬‬
‫ﻭﻛﺬﺍ ﻭﺭﺩ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻌﻤﺪ ﻭﺍﻟﻌﺒﺪ ﱡ‬
‫ﻭﺍﻟﺼﻠﺢ ﻭﺍﻻﻋﱰﺍﻑ‬
‫ﻻ ﻳﻌﻘـﻞ ﺍﻟﻌﺎﻗﻠـﺔ«)‪ ،(٦‬ﻭﻋـﻦ ﳛﻴﻰ ﺑﻦ ﺳـﻌﻴﺪ ﻭﺍﺑﻦ ﺷـﻬﺎﺏ ﺃﳖـﲈ ﻗﺎﻻ‪:‬‬
‫)‪ (١‬ﺍﳌﻐﻨﻲ )‪.(١٣/١٢‬‬
‫)‪ (٢‬ﺍﻹﻓﺼﺎﺡ )‪.(٢٠٠/٢‬‬
‫)‪ (٣‬ﺑﺪﺍﺋـﻊ ﺍﻟﺼﻨﺎﺋـﻊ )‪ ،(٢٥٥/٧‬ﺑﺪﺍﻳـﺔ ﺍﳌﺠﺘﻬـﺪ )‪ ،(٤١٢/٢‬ﺭﻭﺿـﺔ ﺍﻟﻄﺎﻟﺒـﲔ )‪،(٢٠٠/٧‬‬
‫ﺍﳌﻐﻨﻲ )‪.(٢٨/١٢‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳـﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻗﺎﻝ ﻻ ﲢﻤﻞ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻤﺪ ﹰﺍ ﻭﻻ ﻋﺒﺪ ﹰﺍ‬
‫ﻭﻻ ﺻﻠﺤ ﹰﺎ ﻭﻻ ﺍﻋﱰﺍﻓ ﹰﺎ )‪ ،(١٠٤/٨‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ )‪.(٣١/٤‬‬
‫)‪ (٥‬ﺍﳌﻐﻨﻲ )‪.(٢٨-٢٧/١٢‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﲢﻤﻞ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻤﺪ ﹰﺍ ﻭﻻ ﻋﺒﺪ ﹰﺍ‪،‬‬
‫ﹰ‬
‫ﺍﻋﱰﺍﻓـﺎ‪ ،‬ﻭﻗـﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻨﻘﻄﻊ ﺣﻴـﺚ ﺇﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺎﻣﺮ ﺍﻟﺸـﻌﺒﻲ ﻋﻦ ﻋﻤﺮ‪،‬‬ ‫ﹰ‬
‫ﺻﻠﺤـﺎ ﻭﻻ‬ ‫ﻭﻻ‬
‫ﻭﺍﻟﺸـﻌﺒﻲ ﱂ ﻳـﺪﺭﻙ ﻋﻤﺮ ﻓﻴﻜـﻮﻥ ﻣﻨﻘﻄﻌ ﹰﺎ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ‪ :‬ﻻ ﻳﺼﺢ ﻫـﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﻋﻤﺮ ﻭﺇﻧﲈ‬
‫ﻳﺼﺢ ﻋﻦ ﺍﻟﺸﻌﺒﻲ‪ ،‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(١٠٤/٨‬ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ )‪.(٣١/٤‬‬

‫‪‬‬ ‫‪١٢٤‬‬
 ‫ﻣﻀﺖ ﺍﻟﺴﻨﺔ ﰲ ﻗﺘﻞ ﺍﻟﻌﻤﺪ ﺣﲔ ﻳﻌﻔﻮ ﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ ﺃﻥ ﺍﻟﺪﻳﺔ ﺗﻜﻮﻥ ﻋﲆ‬
‫ﺍﻟﻘﺎﺗـﻞ ﰲ ﻣﺎﻟﻪ ﺧﺎﺻـﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻌﻴﻨﻪ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻦ ﻃﻴـﺐ ﻧﻔﺲ ﻣﻨﻬﺎ«)‪.(١‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪-‬ﺭﲪﻪ ﺍﷲ‪» :-‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﺍﺧﺘﻼﻑ ﻓﻴﻪ ﻋﻨﺪﻧﺎ ﻓﻴﻤﻦ‬
‫ﹸﻗﺒﻠﺖ ﻣﻨﻪ ﺍﻟﺪﻳﺔ ﰲ ﻗﺘﻞ ﺍﻟﻌﻤﺪ ﺃﻭ ﰲ ﳾﺀ ﻣﻦ ﺍﳉﺮﺍﺡ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﻘﺼﺎﺹ‬
‫ﺃﻥ ﻋﻘـﻞ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﻋﲆ ﺍﻟﻌﺎﻗﻠﺔ ﺇﻻ ﺃﻥ ﻳﺸـﺎﺅﻭﺍ‪ ،‬ﻭﺇﻧﲈ ﻋﻘﻞ ﺫﻟﻚ ﰲ‬
‫ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ ﺃﻭ ﺍﳉﺎﺭﺡ ﺧﺎﺻﺔ ﺇﻥ ﻭﺟﺪ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻮﺟﺪ ﻟﻪ ﻣﺎﻝ ﻛﺎﻥ‬
‫ﺩﻳﻨ ﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﲆ ﺍﻟﻌﺎﻗﻠﺔ ﻣﻨﻪ ﳾﺀ ﺇﻻ ﺃﻥ ﻳﺸﺎﺅﻭﺍ«)‪.(٢‬‬
‫ﻭﻣﺎ ﺩﺍﻣـﺖ ﻋﺎﻗﻠﺘﻪ ﻻ ﺗﻌﻘﻞ ﻋﻨﺪﻣﺎ ﺻﺎﻟﺢ ﻋﻠﻴـﻪ ﻓﺈﻧﻪ ﻣﻮﺟﺐ ﺻﻠﺤﻪ‬
‫ﻳﺒﻘﻰ ﻭﺍﺟﺒ ﹰﺎ ﻋﻠﻴﻪ ﰲ ﻣﺎﻟﻪ‪.‬‬
‫ﺍﻟﺪﻟﻴـﻞ ﺍﻟﺜﺎﲏ‪ :‬ﺃﻧﻪ ﻣﺎﻝ ﻳﺜﺒﺖ ﺑﻤﺼﺎﳊﺔ ﺍﳉﺎﲏ ﻭﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻓﻼ ﺗﺘﺤﻤﻠﻪ‬
‫ﺍﻟﻌﺎﻗﻠﺔ؛ ﺇﺫ ﻻ ﻭﻻﻳﺔ ﻟﻠﺠﺎﲏ ﻋﻠﻴﻬﻢ ﻓﻠﻢ ﻳﻠﺰﻣﻬﻢ ﻣﺎ ﺻﺎﻟﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﲈ ﻟﻮ‬
‫ﺍﻋﱰﻑ ﺑﺎﻟﻘﺘﻞ)‪.(٣‬‬
‫ﺍﻟﺪﻟﻴـﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻟﻮ ﲪﻠﺘﻪ ﺍﻟﻌﺎﻗﻠـﺔ ﻷﺩ￯ ﺇﱃ ﺃﻥ ﻳﺼﺎﻟﺢ ﺑﲈﻝ ﻏﲑﻩ‬
‫ﻭﻳﻮﺟﺐ ﻋﻠﻴﻪ ﺣﻘ ﹰﺎ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﻭﻻ ﻳﺼﺢ)‪.(٤‬‬
‫ﺍﻟﺼﻠﺢ‬
‫ﺍﻟﺼﻠـﺢ ﱂ ﳚﺐ ﺑﺎﻟﻘﺘـﻞ ﺑﻞ ﺑﻌﻘـﺪ ﱡ‬ ‫ﺍﻟﺪﻟﻴـﻞ ﺍﻟﺮﺍﺑـﻊ‪ :‬ﺃﻥ ﺑـﺪﻝ ﱡ‬
‫ﻓﻴﺘﺤﻤﻠـﻪ ﺍﳌﺼﺎﻟـﺢ ﻷﻧـﻪ ﺑﺮﺿـﺎﻩ ﻭﺍﺗﻔﺎﻗﻪ ﻓﻼ ﻳﻜـﻮﻥ ﻣﻠﺰﻣـ ﹰﺎ ﻟﻐﲑﻩ ﻭﻫﻢ‬
‫ﺍﻟﻌﺎﻗﻠﺔ ﻓﻴﺘﺤﻤﻞ ﻧﺘﻴﺠﺔ ﻣﺎ ﺻﺎﻟﺢ ﻋﻠﻴﻪ)‪.(٥‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﺍﻟﻌﺎﻗﻠﺔ ﺗﺪﻓﻊ ﺍﻟﺪﻳﺔ ﻣﻦ ﺃﻣﻮﺍﳍﻢ‪ ،‬ﻭﻻ ﻳﺮﺟﻌﻮﻥ ﲠﺎ‬
‫)‪ (١‬ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻌﻘﻞ ﻋﲆ ﺍﻟﺮﺟﻞ ﰲ ﺧﺎﺻﺔ‬
‫ﻣﺎﻟﻪ‪) ،‬ﺹ‪.(٦٢٣‬‬
‫)‪ (٢‬ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪) ،‬ﺹ‪.(٦٢٣‬‬
‫)‪ (٣‬ﻓﺘـﺢ ﺍﻟﻘﺪﻳـﺮ )‪ ،(٤١٣/٨‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋـﻖ )‪ ،(١٧٩/٦‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋـﻖ )‪ ،(٤٥٧/٨‬ﻣﻄﺎﻟﺐ‬
‫ﺃﻭﱄ ﺍﻟﻨﻬﻰ )‪.(١٤٢/٦‬‬
‫)‪ (٤‬ﺍﳌﻐﻨﻲ )‪.(٢٩/١٢‬‬
‫)‪ (٥‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(٢٥٥/٧‬‬

‫‪١٢٥‬‬ ‫‪‬‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﻓﻀﻮﱄ ﰲ ﺻﻠﺤﻪ ﻋﻨﻬﻢ؛ ﻓﻠﺬﺍ ﻻ ﻳﻠﺰﻣﻬﻢ ﻣﺎ ﺻﺎﻟﺢ ﻋﻠﻴﻪ)‪.(١‬‬
‫ﺍﻟﺼﻠـﺢ ﰲ ﺍﻟﻘﺘـﻞ ﺍﻟﻌﻤﺪ ﳚﺐ ﻋﲆ ﺍﳉـﺎﲏ ﻭﻻ ﲢﻤﻠﻪ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺑـﺪﻝ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻓﻴﻜﻮﻥ ﻣﺆﺟ ﹰ‬
‫ﻼ‪،‬‬ ‫ﻻ ﺇﻻ ﺇﺫﺍ ﴍﻁ ﺍﻷﺟﻞ ﰲ ﱡ‬ ‫ﺍﻟﻌﺎﻗﻠﺔ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺣﺎ ﹰ‬
‫ﺑﻼ ﺧﻼﻑ ﻋﻨﺪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ)‪.(٢‬‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻟﺬﻟﻚ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻷﺻﻞ ﰲ ﻣﻮﺟﺐ ﺍﳉﻨﺎﻳﺔ ﻋﲆ ﺍﳉﺎﲏ ﺍﳊﻠﻮﻝ ﻷﻧﻪ‬
‫ﺑﺪﻝ ﻣﺘﻠﻒ‪ ،‬ﻭﻗﺪ ﺧﻮﻟﻒ ﻫﺬﺍ ﺍﻷﺻﻞ ﻟﺪﻟﻴﻞ ﻛﲈ ﰲ ﺩﻳﺔ ﺍﳋﻄﺄ ﺍﻟﺘﻲ ﲡﺐ‬
‫ﻣﺆﺟﻠﺔ ﻓﻴﺒﻘﻰ ﻣﺎ ﻋﺪﺍﻩ ﻋﲆ ﺍﻷﺻﻞ)‪.(٣‬‬
‫ﺍﻟﺼﻠﺢ ﱂ ﳚﺐ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﺇﻧﲈ ﻭﺟﺐ ﺑﺎﻟﻌﻘﺪ ﻓﻼ‬
‫ﺍﻟﺪﻟﻴـﻞ ﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﺑﺪﻝ ﱡ‬
‫ﻻ ﺑﺎﻟﴩﻁ ﻛﺜﻤﻦ ﺍﳌﺒﻴﻊ)‪.(٤‬‬‫ﻳﺘﺄﺟﻞ ﺇ ﱠ‬

‫)‪ (١‬ﴍﺡ ﺍﳋﺮﳾ )‪ ،(٢٨/٨‬ﺣﺎﺷـﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(٢٦٣/٤‬ﴍﺡ ﺍﻟﺰﺭﻗﺎﲏ ﻋﲆ ﳐﺘﴫ ﺧﻠﻴﻞ‬

‫)‪.(٢٧/٨‬‬
‫)‪ (٢‬ﺑﺪﺍﺋـﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٢٥٧/٧‬ﴍﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﲆ ﺍﳍﺪﺍﻳﺔ ﻣﻊ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٤١٣/٨‬ﺣﺎﺷـﻴﺔ‬
‫ﺍﺑـﻦ ﻋﺎﺑﺪﻳـﻦ )‪ ،(٣٢٩/١٠‬ﺑﺪﺍﻳـﺔ ﺍﳌﺠﺘﻬـﺪ )‪ ،(٤٠٩/٢‬ﺭﻭﺿـﺔ ﺍﻟﻄﺎﻟﺒـﲔ )‪،(٢٠٧/٧‬‬
‫ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٦٧/٨‬‬
‫)‪ (٣‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٦٧/٨‬‬
‫)‪ (٤‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪.(٢٥٧/٧‬‬

‫‪‬‬ ‫‪١٢٦‬‬
 ‫ﺍﳋﺎﲤﺔ‬

‫ﺍﳊﻤـﺪ ﷲ ﺍﻟﺬﻱ ﻳـﴪ ﻭﺃﻋﺎﻥ ﻋﲆ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺗﻨﺎﻭﻟﺖ ﻓﻴﻪ‬
‫ﻣﺴـﺄﻟﺔ ﻣﻬﻤﺔ ﺗﻀﺎﻓﺮﺕ ﻋﻮﺍﻣﻞ ﻋﺪﺓ ﻟﺒﺤﺜﻬﺎ ﻭﺇﺑﺮﺍﺯ ﺃﻫﻢ ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﺼﻠـﺢ ﰲ ﺍﻟﻘﺘـﻞ‪ ،‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻇﻬﺮﺕ ﱄ ﻋـﺪﺓ ﻧﺘﺎﺋﺞ ﺃﺫﻛﺮﻫﺎ ﻓﻴﲈ‬
‫ﱡ‬
‫ﻳﺄﰐ‪:‬‬
‫ﺍﻟﺼﻠـﺢ ﺑـﲔ ﺍﻟﻨـﺎﺱ ﺑﻌﺎﻣـﺔ‪ ،‬ﻭﰲ ﺍﻟﻘﺘﻞ ﺑﺨﺎﺻـﺔ ﻣﺮﻏﺐ ﻓﻴﻪ‬
‫‪ .١‬ﺃﻥ ﱡ‬
‫ﴍﻋ ﹰﺎ‪ ،‬ﻧﺪﺏ ﺍﻟﺸﺎﺭﻉ ﺇﻟﻴﻪ ﻭﺣﺚ ﻋﲆ ﲢﺼﻴﻠﻪ‪.‬‬
‫ﺍﻟﺼﻠـﺢ ﰲ ﺍﻟﻘﺘـﻞ ﺍﺗﻔـﺎﻕ ﺑﲔ ﺍﻟﻘﺎﺗﻞ ﻭﻭﱄ ﺍﻟـﺪﻡ ﻋﲆ ﺑﺪﻝ ﻳﺘﻢ‬
‫‪ .٢‬ﺃﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ‬
‫ﺑﻤﻮﺟﺒـﻪ ﺩﻓﻊ ﺍﻟﺒﺪﻝ ﻟﻮﱄ ﺍﻟﺪﻡ‪ ،‬ﻭﻳﺴـﻤﻰ ﻫﺬﺍ ﺍﻟﺒﺪﻝ ﺑﺪﻝ ﱡ‬
‫ﻋﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻳﺴﻘﻂ ﺑﺬﻟﻚ ﺍﻟﻘﺼﺎﺹ ﻋﻦ ﺍﻟﻘﺎﺗﻞ‪.‬‬
‫‪ .٣‬ﺃﻥ ﻫﻨـﺎﻙ ﺃﻟﻔﺎﻇـ ﹰﺎ ﺫﺍﺕ ﺻﻠـﺔ ﱡ‬
‫ﺑﺎﻟﺼﻠـﺢ‪ ،‬ﻗﺮﻳﺒﺔ ﻣﻦ ﻣﻌﻨـﺎﻩ‪ ،‬ﲢﻘﻖ‬
‫ﺍﻟﺼﻠﺢ ﻛﺎﻹﺑﺮﺍﺀ ﻭﺍﻹﺳﻘﺎﻁ ﻭﺍﻟﻌﻔﻮ‪.‬‬
‫ﺍﻟﻐﺮﺽ ﻣﻦ ﱡ‬
‫ﺍﻟﺼﻠـﺢ ﳚـﻮﺯ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤـﺪ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻌﻘـﺪ ﺻﺤﻴﺤ ﹰﺎ ﺗﺮﺗﺒﺖ‬
‫‪ .٤‬ﺃﻥ ﱡ‬
‫ﺁﺛﺎﺭﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﺻﺎﺭ ﻣﺴﻘﻄ ﹰﺎ ﻟﻠﻘﺼﺎﺹ ﺑﻼ ﺧﻼﻑ‪.‬‬
‫ﺍﻟﺼﻠـﺢ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺑـﲈ ﺯﺍﺩ ﻋﲆ ﺍﻟﺪﻳﺔ‬
‫‪ .٥‬ﳚـﻮﺯ ﱡ‬
‫ﻋـﲆ ﺍﻟﺼﺤﻴـﺢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﲆ ﺍﻟﺪﻳﺔ ﺃﻭ ﺃﻗـﻞ ﻣﻨﻬﺎ ﻓﻼ ﺧﻼﻑ ﰲ‬
‫ﺻﺤﺘﻪ‪.‬‬
‫ﺍﻟﺼﻠـﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﻋﻮﺽ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ‬
‫‪ .٦‬ﺃﻥ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻓﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﻮﺽ ﱡ‬
‫ﱠ‬ ‫ﻟﻴﺲ ﻣﺎ ﹰ‬
‫ﻻ‬

‫‪١٢٧‬‬ ‫‪‬‬
‫ﺍﻟﺼﻠﺢ ﻋﲆ ﺃﻛﺜﺮ‬ ‫‪ .٧‬ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﺍﻟﺪﻳﺔ؛ ﻟﺬﺍ ﻻ ﻳﺼﺢ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻣﻦ ﺟﻨﺴـﻬﺎ ﻟﺌﻼ ﻳﻜﻮﻥ ﺭﺑـ ﹰﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ‬ ‫ﻣﻨﻬـﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑـﺪﻝ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻣـﻦ ﻏﲑ ﺟﻨﺲ ﺍﻟﺪﻳﺔ ﻛﺎﻟﻌﺮﻭﺽ ﻭﻧﺤﻮﻫﺎ ﻓﺈﻧﻪ‬ ‫ﻛﺎﻥ ﺑﺪﻝ ﱡ‬
‫ﳚﻮﺯ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺪﻳﺔ؛ ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﺸﱰﻱ ﺍﻟﴚﺀ‬
‫ﺑﺄﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻪ ﺃﻭ ﺃﻗﻞ ﻓﻼ ﺭﺑ ﹰﺎ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺣﻖ ﳉﻤﻴﻊ ﺍﻟﻮﺭﺛﺔ ﺭﺟﺎ ﹰ‬
‫ﻻ ﻛﺎﻧﻮﺍ ﺃﻭ ﻧﺴـﺎ ﹰﺀ‪،‬‬ ‫‪ .٨‬ﱡ‬
‫ﺑﻤـﻦ ﻓﻴﻬﻢ ﺍﻟﺰﻭﺟـﺎﻥ‪ ،‬ﻓﺄﳞﻢ ﺻﺎﻟﺢ ﻋﻦ ﺍﻟﻘﺼـﺎﺹ ﻛﺎﻥ ﺻﻠﺤﻪ‬
‫ﻣﻌﺘﱪ ﹰﺍ ﻭﻣﺴﻘﻄ ﹰﺎ ﻟﻠﻘﺼﺎﺹ‪.‬‬
‫‪ .٩‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺴـﺘﺤﻖ ﺍﻟـﺪﻡ ﻗﺎﴏ ﹰﺍ ﺑﺄﻥ ﻛﺎﻥ ﺻﺒﻴـ ﹰﺎ ﺃﻭ ﳎﻨﻮﻧ ﹰﺎ ﻓﺈﻥ ﻭﻟﻴﻪ‬
‫ﻳﻘـﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﻳﻨﻈـﺮ ﻓﻴﲈ ﻫﻮ ﻣﺼﻠﺤﺔ ﻟﻪ‪ ،‬ﻓـﺈﺫﺍ ﺭﺃ￯ ﺍﳌﺼﻠﺤﺔ ﰲ‬
‫ﺍﻟﺼﻠـﺢ ﺟﺎﺯ ﻟـﻪ ﺃﻥ ﻳﺼﺎﻟﺢ ﻋـﻦ ﺍﻟﻘﺼﺎﺹ ﺑﻘﺪﺭ ﺍﻟﺪﻳـﺔ ﺃﻭ ﺃﻛﺜﺮ‬ ‫ﱡ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺑﺄﻗﻞ ﻣﻨﻬﺎ ﻟﻌﺪﻡ ﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ‪ ،‬ﻭﻷﻥ ﻓﻴﻪ ﺇﺳﻘﺎﻃ ﹰﺎ‬
‫ﻟﺒﻌﺾ ﺣﻘﻪ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﻏـﲑ ﳏﺪﺩ ﺑﺤﺪ ﻣﻌـﲔ ﻻ ﳚﻮﺯ ﲡﺎﻭﺯﻩ‬ ‫‪ .١٠‬ﺍﻷﻇﻬـﺮ ﺃﻥ ﺑـﺪﻝ ﱡ‬
‫ﺃﺧـﺬ ﹰﺍ ﺑﺈﻃـﻼﻕ ﺍﻟﻨﺼـﻮﺹ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ ﺇﻻ ﺃﻧـﻪ ﻳﻨﺒﻐﻲ ﻋﺪﻡ‬
‫ﺍﳌﻐﺎﻻﺓ ﻓﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻼﺣﺘﺴـﺎﺏ ﻭﺭﺟﺎﺀ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ ﺟﻼ‬
‫ﻭﻋﻼ ﻓﻴﻪ ﻣﺪﺧﻞ ﻭﻣﻄﻤﻊ‪.‬‬
‫‪ .١١‬ﳚـﻮﺯ ﻟـﻮﱄ ﺍﻷﻣـﺮ ﺗﻘﻴﻴﺪ ﺍﳌﺒـﺎﺡ ﻋـﲆ ﺍﻟﺮﻋﻴـﺔ ﺇﺫﺍ ﺭﺃ￯ ﺍﳌﺼﻠﺤﺔ‬
‫ﰲ ﺫﻟـﻚ‪ ،‬ﻭﻗـﺪ ﺻـﺪﺭ ﺗﻮﺟﻴﻪ ﻣﻦ ﻭﱄ ﺍﻷﻣـﺮ ﰲ ﺍﳌﻤﻠﻜـﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺑﺨﻤﺴﻤﺌﺔ ﺃﻟﻒ‬ ‫ﺍﻟﺴـﻌﻮﺩﻳﺔ ﺑﺘﺤﺪﻳﺪ ﺑﺪﻝ ﱡ‬
‫ﺭﻳـﺎﻝ ﻓﻴﻨﺒﻐﻲ ﺍﻋﺘـﲈﺩﻩ ﻭﻋﺪﻡ ﲡـﺎﻭﺯﻩ ﺩﻓﻌ ﹰﺎ ﻟﻠﺤﺮﺝ ﻭﺍﳌﺸـﻘﺔ ﻋﻦ‬
‫ﺍﻟﻨـﺎﺱ ﻭﲢﻘﻴﻘـ ﹰﺎ ﻟﺮﻏﺒﺔ ﺍﻟﺸـﺎﺭﻉ ﰲ ﺇﻧﻔـﺎﺫ ﺍﻟﺼﻠـﺢ‪ ،‬ﻭﻃﺎﻋﺔ ﻟﻮﱄ‬
‫ﺍﻷﻣﺮ ﻓﻴﲈ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﺻﺤﻴﺤ ﹰﺎ ﺗﺮﺗﺒﺖ ﺁﺛﺎﺭﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻓﺴﺨﻪ‬
‫‪ .١٢‬ﺇﺫﺍ ﺗﻢ ﻋﻘﺪ ﱡ‬

‫‪‬‬ ‫‪١٢٨‬‬
 ‫ﺍﻟﺼﻠﺢ ﻓﺈﻥ‬
‫ﻭﺳـﻘﻂ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﳚﺐ ﻋﲆ ﺍﻟﻘﺎﺗﻞ ﺗﺴـﻠﻴﻢ ﺑـﺪﻝ ﱡ‬
‫ﻋﺠﺰ ﻋﻨﻪ ﻭﺟﺐ ﺇﻧﻈﺎﺭﻩ‪.‬‬
‫ﺍﻟﺼﻠـﺢ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﻣﻌﻠﻘ ﹰﺎ ﻋﲆ ﴍﻁ ﻓﻼ ﻳﺘﺤﻘﻖ ﺇﻻ‬‫‪ .١٣‬ﺇﺫﺍ ﻛﺎﻥ ﱡ‬
‫ﺑﺘﺤﻘﻖ ﴍﻃﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﻌﻤﻞ ﺑﻪ ﻭﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﻛﻌﺪﻣﻪ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﺑﻌﺪ ﺍﻧﻌﻘﺎﺩﻩ ﻓﻴﺠﺐ ﻋﲆ ﺍﻟﻘﺎﺗﻞ ﲤﺎﻡ ﺍﻟﺪﻳﺔ‬
‫‪ .١٤‬ﺇﺫﺍ ﺑﻄﻞ ﻋﻘـﺪ ﱡ‬
‫ﻟﻮﱄ ﺍﻟﺪﻡ‪.‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ؛ ﺑﻞ ﳚﺐ ﺍﻟﺒﺪﻝ‬
‫‪ .١٥‬ﻻ ﺗﺘﺤﻤﻞ ﻋﺎﻗﻠﺔ ﺍﻟﻘﺎﺗﻞ ﺑﺪﻝ ﱡ‬
‫ﰲ ﻣﺎﻟﻪ‪.‬‬

‫‪١٢٩‬‬ ‫‪‬‬
 ‫ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪:‬‬

‫‪ .١‬ﺍﻹﲨﺎﻉ‪ ،‬ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﺬﺭ‪ ،‬ﺩﺍﺭ ﻃﻴﺒﺔ ﺑﺎﻟﺮﻳﺎﺽ‪ ،‬ﻁ‪١٤٠٢ ،١‬ﻫـ‪.‬‬
‫‪ .٢‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷﰊ ﺑﻜﺮ ﺃﲪﺪ ﺍﳉﺼﺎﺹ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ .٣‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ .٤‬ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻦ ﻓﺘﺎﻭ￯ ﺷـﻴﺦ ﺍﻹﺳـﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻟﻠﺸـﻴﺦ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺃﺑﻮﺍﳊﺴﻦ‬
‫ﺍﻟﺒﻌﲇ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ ﺍﳌﺤﻤﺪﻳﺔ‪.‬‬
‫‪ .٥‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴـﻞ ﰲ ﲣﺮﻳـﺞ ﺃﺣﺎﺩﻳـﺚ ﻣﻨـﺎﺭ ﺍﻟﺴـﺒﻴﻞ‪ ،‬ﳏﻤـﺪ ﻧـﺎﴏ ﺍﻟﺪﻳـﻦ ﺍﻷﻟﺒـﺎﲏ‪ ،‬ﺍﳌﻜﺘﺐ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ .٦‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﳐﴩﻱ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٧‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫‪ .٨‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﳉﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٩‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻧﺠﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .١٠‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﲏ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻷﰊ ﺍﳌﻈﻔﺮ ﺍﺑﻦ ﻫﺒﲑﺓ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﻟﺴﻌﻴﺪﻳﺔ ﺑﺎﻟﺮﻳﺎﺽ‪.‬‬
‫‪ .١١‬ﺍﻹﻗﻨﺎﻉ‪ ،‬ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﺬﺭ‪ ،‬ﻁ‪١٤٠٨ ،١‬ﻫـ‪.‬‬
‫‪ .١٢‬ﺍﻹﻧﺼـﺎﻑ ﰲ ﻣﻌﺮﻓـﺔ ﺍﻟﺮﺍﺟـﺢ ﻣﻦ ﺍﳋﻼﻑ‪ ،‬ﻟﻌـﲇ ﺍﳌـﺮﺩﺍﻭﻱ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﻣـﻊ ﺍﳌﻘﻨﻊ ﻭﺍﻟﴩﺡ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﺩﺍﺭ ﻫﺠﺮ‪ ،‬ﻁ‪١٤١٥ ،١‬ﻫـ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺒﺪﺍﷲ ﺍﻟﱰﻛﻲ‪.‬‬
‫‪ .١٣‬ﺃﻧﻴـﺲ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻟﻠﺸـﻴﺦ ﻗﺎﺳـﻢ ﺍﻟﻘﻮﻧﻮﻱ‪ ،‬ﻁ‪،١‬‬
‫‪١٤٠٦‬ﻫـ‪.‬‬
‫‪ .١٤‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﴍﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻧﺠﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .١٥‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﴩﺍﺋﻊ ﻟﻌﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺎﺳﺎﲏ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .١٦‬ﺑﺪﺍﻳﺔ ﺍﳌﺠﺘﻬﺪ ﻭﳖﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ ،‬ﳌﺤﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺷﺪ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .١٧‬ﺍﻟﺘـﺎﺝ ﻭﺍﻹﻛﻠﻴﻞ ﲠﺎﻣﺶ ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ‪ ،‬ﻷﰊ ﺍﻟﻘﺎﺳـﻢ ﺍﻟﻌﺒـﺪﺭﻱ ﺍﳌﻮﺍﻕ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪،‬‬
‫‪١٤٢٣‬ﻫـ‪.‬‬
‫‪ .١٨‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﴍﺡ ﻛﻨﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻟﻌﺜﲈﻥ ﺍﻟﺰﻳﻠﻌﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .١٩‬ﲢﻔـﺔ ﺍﳌﺤﺘﺎﺝ‪ ،‬ﻟﺸـﻬﺎﺏ ﺍﻟﺪﻳـﻦ ﺍﺑﻦ ﺣﺠـﺮ ﺍﳍﻴﺘﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪،١‬‬
‫‪١٤٢١‬ﻫـ‪.‬‬
‫‪ .٢٠‬ﺍﻟﺘﴩﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ ﻣﻘﺎﺭﻧ ﹰﺎ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻮﺿﻌﻲ ﻟﻌﺒﺪﺍﻟﻘﺎﺩﺭ ﻋﻮﺩﺓ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬
‫‪١٤٠٨‬ﻫـ‪.‬‬
‫‪ .٢١‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﻟﻌﲇ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﲏ‪ ،‬ﻁ‪١٤٠٥ ،١‬ﻫـ‪.‬‬
‫‪ .٢٢‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ(‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٢٣‬ﺗﻜﻤﻠﺔ ﺍﳌﺠﻤﻮﻉ‪ ،‬ﳌﺤﻤﺪ ﺑﻦ ﻧﺠﻴﺐ ﺍﳌﻄﻴﻌﻲ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٣ ،‬ﻫـ‪.‬‬

‫‪‬‬ ‫‪١٣٠‬‬
 ‫‪ .٢٤‬ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌﻲ ﺍﻟﻜﺒﲑ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﲏ‪ ،‬ﺗﻮﺯﻳﻊ ﺭﺋﺎﺳﺔ‬
‫ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ .٢٥‬ﺍﻟﺘﻠﻘﲔ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻟﻠﻘﺎﴈ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪١٤١٥ ،‬ﻫـ‪.‬‬
‫‪ .٢٦‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ‪ ،‬ﻟﻌﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ‬
‫ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ‪.‬‬
‫‪ .٢٧‬ﺟﺎﻣـﻊ ﺍﻟﺒﻴﺎﻥ ﻋـﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ » ﺗﻔﺴـﲑ ﺍﺑﻦ ﺟﺮﻳـﺮ ﺍﻟﻄﱪﻱ«‪ ،‬ﺩﺍﺭ ﻫﺠـﺮ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪:‬‬
‫ﻋﺒﺪﺍﷲ ﺍﻟﱰﻛﻲ‪.‬‬
‫‪ .٢٨‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﺒﻲ(‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﱰﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٢٩‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ )ﺳﻨﻦ ﺍﻟﱰﻣﺬﻱ(‪ ،‬ﻷﰊ ﻋﻴﺴﻰ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٣٠‬ﲨﻬﺮﺓ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻋﲇ ﺍﻟﻨﺪﻭﻱ‪ ،‬ﻁ‪١٤٢١ ،١‬ﻫـ‪.‬‬
‫‪ .٣١‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﲆ ﺍﻟﴩﺡ ﺍﻟﻜﺒﲑ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺮﻓﺔ ﺍﻟﺪﺳﻮﻗﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٣٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﲆ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٧ ،‬ﻫـ‪.‬‬
‫‪ .٣٣‬ﺣﺎﺷﻴﺔ ﺍﻟﴩﻗﺎﻭﻱ ﻋﲆ ﲢﻔﺔ ﺍﻟﻄﻼﺏ‪ ،‬ﻷﰊ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٣٤‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٣ ،‬ﻫـ‪.‬‬
‫‪ .٣٥‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﺪﻭﻱ ﻋﲆ ﴍﺡ ﺍﳋﺮﳾ‪ ،‬ﻋﲇ ﺍﻟﺼﻌﻴﺪﻱ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٣٦‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﲆ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ‪ ،‬ﲨﻊ‪ :‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ‪ ،‬ﻁ‪١٤٠٣ ،٢‬ﻫـ‪.‬‬
‫‪ .٣٧‬ﺣﺎﺷﻴﺘﺎ ﺍﻟﻘﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ ﻋﲆ ﴍﺡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﳌﺤﲇ ﳌﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﲔ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﱰﺍﺙ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻟﻠﺤﻠﺒﻲ‪.‬‬
‫‪ .٣٨‬ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ﻷﰊ ﺍﳊﺴﻦ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ .٣٩‬ﺍﳊﻖ ﻭﻣﺪ￯ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ ﰲ ﺗﻘﻴﻴﺪﻩ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﻓﺘﺤﻲ ﺍﻟﺪﺭﻳﻨﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫‪ .٤٠‬ﺩﺭﺭ ﺍﳊﻜﺎﻡ ﴍﺡ ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ ﻟﻌﲇ ﺣﻴﺪﺭ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٣ ،‬ﻫـ‪.‬‬
‫‪ .٤١‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ ﳉﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٤٢‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ‪ ،‬ﻷﰊ ﺯﻛﺮﻳﺎ ﳛﻴﻰ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٣ ،‬ﻫـ‪.‬‬
‫‪ .٤٣‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪١٤٠٧ ،‬ﻫـ‪.‬‬
‫‪ .٤٤‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺳﻮﺭﻳﺎ‪١٣٨٨ ،‬ﻫـ‪.‬‬
‫‪ .٤٥‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻁ‪ ،١‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪١٣٤٤ ،‬ﻫـ‪.‬‬
‫‪ .٤٦‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﺤﺎﺳﻦ ﻟﻠﻄﺒﺎﻋﺔ‪.‬‬
‫‪ .٤٧‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺭﺋﺎﺳﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ‪١٤٠٤ ،‬ﻫـ‪.‬‬
‫‪ .٤٨‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻁ‪١٤٠٤ ،٢‬ﻫـ‪.‬‬
‫‪ .٤٩‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٥٠‬ﴍﺡ ﺣﺪﻭﺩ ﺍﺑﻦ ﻋﺮﻓﺔ‪ ،‬ﻷﰊ ﻋﺒﺪﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺮﺻﺎﻉ‪ ،‬ﺩﺍﺭ ﺍﳌﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﻁ‪١٩٩٣ ،١‬ﻡ‪.‬‬
‫‪ .٥١‬ﴍﺡ ﺍﳋﺮﳾ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﻳﺮﻭﺕ‪.‬‬

‫‪١٣١‬‬ ‫‪‬‬
 ‫‪ .٥٢‬ﴍﺡ ﺍﻟﺰﺭﻗﺎﲏ ﻋﲆ ﳐﺘﴫ ﺧﻠﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٥٣‬ﴍﺡ ﺍﻟﺰﺭﻛﴚ ﻋﲆ ﳐﺘﴫ ﺍﳋﺮﻗﻲ‪ ،‬ﻁ‪١٤١٢ ،١‬ﻫـ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺍﳉﱪﻳﻦ‪.‬‬
‫‪ .٥٤‬ﴍﺡ ﺍﻟﻌﻨﺎﻳﺔ ﻋﲆ ﺍﳍﺪﺍﻳﺔ ﻣﻊ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻟﻠﺒﺎﺑﺮﰐ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٤ ،‬ﻫـ‪.‬‬
‫‪ .٥٥‬ﴍﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ‪ ،‬ﻣﻨﺼﻮﺭ ﺍﻟﺒﻬﻮﰐ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪١٤٢١ ،١‬ﻫـ‪.‬‬
‫‪ .٥٦‬ﴍﺡ ﺍﻟﻨﻮﻭﻱ ﻟﺼﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺩﺍﺭ ﺃﰊ ﺣﻴﺎﻥ‪ ،‬ﻁ‪١٤١٥ ،١‬ﻫـ‪.‬‬
‫‪ .٥٧‬ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻹﺳﲈﻋﻴﻞ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻁ‪١٤٠٤ ،٣‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪.‬‬
‫‪ .٥٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻊ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ‪.‬‬
‫‪ .٥٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﴩﺡ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺩﺍﺭ ﺃﰊ ﺣﻴﺎﻥ‪ ،‬ﻁ‪١٤١٥ ،١‬ﻫـ‪.‬‬
‫‪ .٦٠‬ﻃﻠﺒﺔ ﺍﻟﻄﻠﺒﺔ ﰲ ﺍﻻﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻋﻤﺮ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻌﺎﻣﺮﺓ‪١٣١١ ،‬ﻫـ‪.‬‬
‫‪ .٦١‬ﺍﻟﻔﺎﺋﻖ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﺟﺎﺭ ﺍﷲ ﺍﻟﺰﳐﴩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٧ ،‬ﻫـ‪.‬‬
‫‪ .٦٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﲏ‪ ،‬ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ‪.‬‬
‫‪ .٦٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻟﻠﻜﲈﻝ ﺑﻦ ﺍﳍﲈﻡ ﺍﳊﻨﻔﻲ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٤ ،‬ﻫـ‪.‬‬
‫‪ .٦٤‬ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻻﺑﻦ ﻣﻔﻠﺢ‪ ،‬ﻧﴩ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪١٤٢٤ ،١‬ﻫـ‪.‬‬
‫‪ .٦٥‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﲇ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺳﻮﺭﻳﺎ‪.‬‬
‫‪ .٦٦‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳌﺤﻴﻂ ﳌﺠﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ‪.‬‬
‫‪ .٦٧‬ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﷲ ﺍﻟﺮﻛﺒﺎﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪١٤٠٠ ،١‬ﻫـ‪.‬‬
‫‪ .٦٨‬ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﲇ‪ ،‬ﻧﴩ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٦٩‬ﻛﺸـﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﺘﻦ ﺍﻹﻗﻨﺎﻉ‪ ،‬ﻣﻨﺼﻮﺭ ﺍﻟﺒﻬﻮﰐ‪ ،‬ﻁ‪١٤٢٧ ،١‬ﻫـ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﻌﺪﻝ ﺑﺎﳌﻤﻠﻜﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ .٧٠‬ﺍﻟﻜﻠﻴﺎﺕ ﻷﰊ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻜﻔﻮﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪١٤١٩ ،٢‬ﻫـ‪.‬‬
‫‪ .٧١‬ﻛﻨﺰ ﺍﻟﻌﲈﻝ ﰲ ﺳﻨﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﳍﻨﺪﻱ‪ ،‬ﻁ‪١٣٩٤ ،١‬ﻫـ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﱰﺍﺙ‪.‬‬
‫‪ .٧٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻷﰊ ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻷﻓﺮﻳﻘﻲ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٧٣‬ﺍﳌﺒﺪﻉ ﰲ ﴍﺡ ﺍﳌﻘﻨﻊ‪ ،‬ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻔﻠﺢ ﺍﳊﻨﺒﲇ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪١٣٩٤ ،‬ﻫـ‪.‬‬
‫‪ .٧٤‬ﺍﳌﺤﲆ‪ ،‬ﻷﰊ ﳏﻤﺪ ﻋﲇ ﺑﻦ ﺣﺰﻡ‪ ،‬ﻣﻦ ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٧٥‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ‪.‬‬
‫‪ .٧٦‬ﺍﳌﺪﻭﻧﺔ‪ ،‬ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٤ ،‬ﻫـ‪.‬‬
‫‪ .٧٧‬ﺍﳌﺮﺍﺳﻴﻞ ﻷﰊ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﲏ‪ ،‬ﻁ‪١٤٠٦ ،١‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪.‬‬
‫‪ .٧٨‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﲆ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻟﻠﺤﺎﻓﻆ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٧٩‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ﰲ ﻏﺮﻳﺐ ﺍﻟﴩﺡ ﺍﻟﻜﺒﲑ‪ ،‬ﻟﻠﻔﻴﻮﻣﻲ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٨٠‬ﺍﳌﺼﻨﻒ‪ ،‬ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ ﺑﺎﳍﻨﺪ‪ ،‬ﻁ‪١٣٩٩ ،٣‬ﻫـ‪.‬‬
‫‪ .٨١‬ﺍﳌﺼﻨﻒ‪ ،‬ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﺍﻟﺼﻨﻌﺎﲏ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪١٣٩١ ،١‬ﻫـ‪.‬‬
‫‪ .٨٢‬ﻣﻄﺎﻟـﺐ ﺃﻭﱄ ﺍﻟﻨﻬـﻰ ﰲ ﴍﺡ ﻏﺎﻳـﺔ ﺍﳌﻨﺘﻬـﻰ‪ ،‬ﻣﺼﻄﻔـﻰ ﺍﻟﺮﺣﻴﺒـﺎﲏ‪ ،‬ﺍﳌﻜﺘـﺐ ﺍﻹﺳـﻼﻣﻲ‪،‬‬
‫‪١٣٨١‬ﻫـ‪.‬‬

‫‪‬‬ ‫‪١٣٢‬‬
 ‫‪ .٨٣‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ‪ ،‬ﻧﴩ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠١ ،٢‬ﻫـ‪.‬‬
‫‪ .٨٤‬ﻣﻌﺠـﻢ ﺍﳌﺼﻄﻠﺤـﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﻟﻐـﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﻧﺰﻳﻪ ﲪـﺎﺩ‪ ،‬ﻧﴩ ﻭﺗﻮﺯﻳﻊ ﺍﻟﺪﺍﺭ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪١٤١٥ ،٣‬ﻫـ‪.‬‬
‫‪ .٨٥‬ﻣﻌﺠﻢ ﻟﻐﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﳏﻤﺪ ﺭﻭﺍﺱ ﻗﻠﻌﻪ ﺟﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﻁ‪١٤٠٨ ،٢‬ﻫـ‪.‬‬
‫‪ .٨٦‬ﻣﻌﺠـﻢ ﺍﳌﺼﻄﻠﺤـﺎﺕ ﻭﺍﻷﻟﻔـﺎﻅ ﺍﻟﻔﻘﻬﻴـﺔ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤـﻮﺩ ﻋﺒﺪﺍﻟﺮﲪـﻦ ﻋﺒﺪﺍﳌﻨﻌـﻢ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻀﻴﻠﺔ‪.‬‬
‫‪ .٨٧‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﻷﰊ ﺍﳊﺴﲔ ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‪١٣٦٦ ،١‬ﻫـ‪.‬‬
‫‪ .٨٨‬ﺍﳌﻐﺮﺏ ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﻌﺮﺏ‪ ،‬ﻟﻠﻤﻄﺮﺯﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٨٩‬ﺍﳌﻐﻨﻲ‪ ،‬ﳌﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﳼ‪ ،‬ﺩﺍﺭ ﻫﺠﺮ‪.‬‬
‫‪ .٩٠‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﻌﺎﲏ ﺃﻟﻔﺎﻅ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﳏﻤﺪ ﺍﻟﴩﺑﻴﻨﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٩١‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻠﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﲏ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٩٢‬ﺍﳌﻨﺘﻘﻰ ﴍﺡ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻟﻠﺒﺎﺟﻲ‪ ،‬ﻁ‪١٤٠٤ ،٤‬ﻫـ‪.‬‬
‫‪ .٩٣‬ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﳌﺴﻨﺪﺓ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪ ،‬ﻻﺑﻦ ﺍﳉﺎﺭﻭﺩ‪ ،‬ﺩﺍﺭ ﺍﳉﻨﺎﻥ‪ ،‬ﻁ‪١٤٠٨ ،١‬ﻫـ‪.‬‬
‫‪ .٩٤‬ﺍﳌﻬﺬﺏ‪ ،‬ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤٢٣ ،‬ﻫـ‪.‬‬
‫‪ .٩٥‬ﻣﻮﺍﺭﺩ ﺍﻟﻈﻤﺂﻥ ﺇﱃ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻟﻠﺤﺎﻓﻆ ﺍﳍﻴﺜﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٩٦‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﻟﻔﻘﻬﻴـﺔ ﺍﻟﻜﻮﻳﺘﻴـﺔ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗـﺎﻑ ﻭﺍﻟﺸـﺆﻭﻥ ﺍﻹﺳـﻼﻣﻴﺔ ﺑﺎﻟﻜﻮﻳـﺖ‪ ،‬ﻁ‪،١‬‬
‫‪١٤١٢‬ﻫـ‪.‬‬
‫‪ .٩٧‬ﺍﳌﻮﻃﺄ‪ ،‬ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .٩٨‬ﳖﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ ﺇﱃ ﴍﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻟﻠﺮﻣﲇ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪١٤٠٤ ،‬ﻫـ‪.‬‬
‫‪ .٩٩‬ﺍﻟﻨﻬﺎﻳـﺔ ﰲ ﻏﺮﻳـﺐ ﺍﳊﺪﻳـﺚ ﻭﺍﻷﺛـﺮ‪ ،‬ﻷﰊ ﺍﻟﺴـﻌﺎﺩﺍﺕ ﺍﺑـﻦ ﺍﻷﺛـﲑ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫‪١٣٩٩‬ﻫـ‪.‬‬
‫‪ .١٠٠‬ﻧﻴـﻞ ﺍﻷﻭﻃـﺎﺭ ﴍﺡ ﻣﻨﺘﻘـﻰ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﳌﺤﻤـﺪ ﺑﻦ ﻋﲇ ﺍﻟﺸـﻮﻛﺎﲏ‪ ،‬ﻧﴩ ﻭﺗﻮﺯﻳـﻊ ﺇﺩﺍﺭﺍﺕ‬
‫ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﺍﻹﺭﺷﺎﺩ‪.‬‬
‫‪ .١٠١‬ﺍﳍﺪﺍﻳـﺔ ﰲ ﻓـﺮﻭﻉ ﺍﻟﻔﻘﻪ ﺍﳊﻨﺒـﲇ‪ ،‬ﻷﰊ ﺍﳋﻄﺎﺏ ﳏﻔﻮﻅ‪ ،‬ﺍﻟﻜﻠـﻮﺫﺍﲏ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﻁ‪١٤٢٣ ،١‬ﻫـ‪.‬‬

‫‪١٣٣‬‬ ‫‪‬‬
 ‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‪:‬‬

‫ﺍﳌﻘﺪﻣﺔ ‪٧٩ ...............................................................................‬‬

‫ﺍﻟﺼﻠﺢ ﻭﺣﻜﻤﻪ‪٨٢ .......................................................‬‬ ‫ﺍﻟﺘﻤﻬﻴﺪ‪ :‬ﺣﻘﻴﻘﺔ ﱡ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺼﻠﺢ‪٨٢ ....................................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﲏ‪ :‬ﺣﻜﻢ ﺍﻟﺼﻠﺢ ‪٨٤ ......................................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ‪٨٦ ..............................................‬‬
‫ﺑﺎﻟﺼﻠﺢ ﰲ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ‪٨٨ ......................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﺮﺍﺩ ﱡ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺑﺎﻟﺼﻠﺢ‪٨٨ .....................................‬‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺑﲈ ﺯﺍﺩ ﻋﲆ ﺍﻟﺪﻳﺔ‪٩٢ .........................‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻜﻢ ﱡ‬
‫ﺍﻟﺼﻠﺢ ﻋﻦ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ ﺑﲈ ﺯﺍﺩ ﻋﲆ ﺍﻟﺪﻳﺔ ‪٩٩ ..........................‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﲏ‪ :‬ﺣﻜﻢ ﱡ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﻳﻤﻠﻚ ﺣﻖ ﺍﻟﺼﻠﺢ ‪١٠٤ ..............................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺻﻠﺢ ﻭﱄ ﻣﺴﺘﺤﻖ ﺍﻟﺪﻡ ﺍﻟﻘﺎﴏ ‪١١٢ ......................................‬‬
‫ﺍﻟﺼﻠﺢ ﺑﺤﺪ ﻣﻌﲔ ‪١١٥ ......................................‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﲢﺪﻳﺪ ﺑﺪﻝ ﱡ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻋﺠﺰ ﺍﻟﻘﺎﺗﻞ ﻋﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺒﺪﻝ ﺍﻟﺼﻠﺢ‪١١٩ ...............................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﲪﻞ ﺍﻟﻌﺎﻗﻠﺔ ﺑﺪﻝ ﺍﻟﺼﻠﺢ ‪١٢٣ ............................................‬‬
‫ﺍﳋﺎﲤﺔ‪١٢٧ ..............................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪١٣٠ ............................................................‬‬

‫‪‬‬ ‫‪١٣٤‬‬